Hafs uses the Form I verb 'yakhdaʿūna' (they deceive), whereas the variant uses the Form III verb 'yukhādiʿūna' (they try to deceive), shifting the meaning from the act of deceiving to the attempt of deceiving, matching the verb at the beginning of the verse.

The change in vocalization and the addition of a shadda shifts the verb from Form I (to lie) to Form II (to accuse of lying or to deny/disbelieve), changing the focus from the act of speaking falsehood to the act of rejecting the truth.

The verb changes from the passive voice 'turjaʿūna' (you are returned) to the active voice 'tarjiʿūna' (you return) by changing the vowels.

Hafs reads with a shaddah on the lam ('fa'azallahuma') from the root Z-L-L (to slip). The variant, read by Hamzah, introduces an alif and removes the shaddah ('fa'azalahuma') from the root Z-W-L (to remove/cease), changing the word entirely.

The grammatical cases of 'Adam' and 'words' are swapped. In Hafs, Adam is the subject (nominative - marfu') who receives the words (accusative/object - mansub, taking kasrah). In the variant, the words act as the subject (nominative) that receive Adam (accusative).

The word changes from the nominative case (khawfun) indicating simple negation, to the accusative case (khawfa) indicating absolute, categorical negation.

Hafs uses Form III 'wā'adnā' (with an alif), implying a mutual appointment between Allah and Moses. The variant uses Form I 'wa'adnā' (without an alif), indicating a unilateral appointment or promise by Allah.

The variant is read without the hamzah. This shifts the morphological root from ص-ب-أ (to abandon one's religion) to ص-ب-و (to incline toward something), although both readings refer to the Sabians.

The prefix letter changes from a taa' (ت) to a yaa' (ي), changing the verb from the second-person plural 'you do' to the third-person plural 'they do'.

The word changes from the singular 'sin' to the plural 'offenses' due to the addition of an alif in the variant reading.

The prefix letter changes from a ta' (ت) indicating the 2nd person (you serve) to a ya' (ي) indicating the 3rd person (they worship), shifting the address from direct to descriptive.

The prefix diacritic changes from 'ta' (two dots above for 2nd person 'you') to 'ya' (two dots below for 3rd person 'they'). Note: The provided variant English translation retained 'you do', but the variant Arabic 'يَعۡمَلُونَ' explicitly means 'they do'.

The Hafs reading uses the letter taa (ت) for the second person plural ('you do'), while the variant reading uses the letter yaa (ي) for the third person plural ('they do').

The verb changes from Form II (yunazzil), which can imply a gradual, repeated, or intensive sending down, to Form IV (yunzil), which denotes a general or single act of sending down.

The verb shifts from the third-person 'they do' (ya'malūna) to the second-person 'you do' (ta'malūna) due to a change in the diacritical dots on the initial letter from ya (ي) to ta (ت).

The verb changes from Form II (يُنَزَّلَ, implying gradual or continuous revelation) to Form IV (يُنزَلَ, implying a single act of sending down or bestowing), indicated by a change in vowels and the removal of the shadda.

Hafs reads the verb in Form I 'nansakh' (We cancel or abrogate), whereas the variant (recited by Ibn Amir) reads it in Form IV 'nunsikh' (We command the abrogation or cause to be cancelled). The consonant skeleton is identical, differing only in the vowels.

Hafs reads 'nunsiha' derived from the root (n-s-y), meaning 'cause to be forgotten'. The variant reads 'nansa'ha' from the root (n-s-'), adding a hamza and changing the vowels, which means 'postpone it'. This changes the root word and meaning completely.

Hafs reads with tanween damma (nominative) for simple negation, while the variant (Ya'qub) reads with a fatha (accusative) applying categorical absolute negation (laa nafiya lil jins), intensifying the meaning to 'no fear whatsoever'.

The variant omits the conjunction 'wa' (and) at the beginning of the statement, starting the sentence directly rather than connecting it to the previous verse.

The final vowel on the verb changes from a dammah (nominative/indicative) to a fathah (accusative/subjunctive). This shifts the grammatical structure from a new, resumed statement ('and it is') to a direct result of the preceding command ('so it is').

The vowels change the verb from a passive indicative (tus'alu, meaning 'you will not be questioned') to an active jussive/prohibitive (tas'al, meaning 'do not ask').

The Variant English shifts the sentence structure to the passive voice ('was tried'). While standard Qira'at all read this as the active 'ibtalaa' (ٱبۡتَلَىٰٓ), a literal Arabic back-translation of this passive variant English meaning yields the passive verb 'ubtuliya' (ٱبۡتُلِيَ), which changes only the internal vowels (harakat).

Hafs reads the verb as a second-person plural imperative 'Take' with a kasra on the letter kha, while the variant reads it as a third-person plural past tense 'they took' with a fatha.

The variant replaces 'al-dunya' (the nearer/this world) with 'al-ula' (the earlier life), completely changing the noun while maintaining a similar temporal contrast with the Hereafter.

The verb shifts from Form II (waṣṣā) in Hafs to Form IV (awṣā) in the variant. Both forms originate from the same root and mean to charge, advise, or enjoin, presenting a morphological variation with essentially the same core meaning.

Hisham (from the recitation of Ibn 'Amir) reads the Prophet's name as 'Ibraham' (with an Alif) instead of 'Ibrahim' (with a Ya), reflecting a dialectal or historical variation of the name. The English translation remains 'Abraham' in both.

Ibn 'Amir reads the Prophet's name with an alif ('Ibraham') instead of a ya ('Ibrahim'), reflecting a recognized dialectical and morphological variant of the proper name.

The prefix changes from 'ta' (second person) with dots on top to 'ya' (third person) with dots on the bottom, shifting the subject from 'you' to 'they'.

The verb prefix changes from Ta' to Ya', shifting the subject from the second-person plural 'you say' to the third-person plural 'they say'.

The prefix letter changes from ya (third-person plural 'they do') in Hafs to ta (second-person plural 'you do') in the variant, shifting the reference from those who were given the Book to the believers.

The word is read as an active participle (muwallīhā) in Hafs, meaning 'he turns [towards it]', whereas the variant reads it as a passive participle (muwallāhā) by changing the kasrah to a fatha, meaning 'he is turned' or directed.

The verbal prefix changed from a ta' to a ya', shifting the subject from the second person plural ('you do') to the third person plural ('they do').

The Hafs reading uses the plural noun 'ar-riyāḥ' (winds), whereas the variant reading (such as that of Hamzah and Al-Kisa'i) uses the singular noun 'ar-rīḥ' (wind) by omitting the alif. This changes the grammatical number while maintaining the core context.

The variant features two changes: the first verb shifts from the 3rd person 'يَرَى' (they/he could see) to the 2nd person 'تَرَى' (you could see) via a diacritical dot change (ya to ta). The second verb changes from the active 'يَرَوۡنَ' (they will see) to the passive 'يُرَوۡنَ' (they are made to see) via a vowel change (harakat).

The vowel on the initial hamzah changes from a fathah (anna) to a kasrah (inna). This grammatically shifts the clause from being subordinate ('that the power...') to an independent sentence ('indeed all power...').

The verb changes from the third person 'yara' (he/they see) to the second person 'tara' (you see) due to a difference in the diacritical dots (ya vs. ta). This shifts the subject of the verb from 'those who do evil' to the listener ('you').

The word changes from the singular 'miskin' (a poor person) to the plural 'masakin' (destitute people), expanding the expression of who receives the compensation.

The noun changes from singular (miskin, a poor person) in Hafs to plural (masakin, destitute persons) in the variant, which also involves a shift in voweling and the addition of a dagger alif.

The Hafs reading uses Form III verbs (mufa'alah) which denote mutual fighting or combat. The variant reading uses Form I verbs (mujarrad) which specifically mean 'to kill'.

Hafs reads the nouns with fatha (without tanween) indicating absolute categorical negation (La al-Nafiyah lil Jins). The variant (read by Ibn Kathir and Abu 'Amr) reads them with damma and tanween (nominative) indicating standard negation.

Hafs reads the first two nouns in the accusative case (fat-hah) as an absolute categorical negation. The variant reads them in the nominative case (dammah with tanwin) functioning as standard negations, while keeping the third noun (jidāla) as an absolute negation.

The word for 'angels' changes from the nominative case (marfu') to the genitive case (majrur). In Hafs, the angels are the subject coming alongside God. In the variant, they are coordinated with 'clouds', meaning God comes in shades of clouds and in shades of angels.

The verb changes from the passive 'turja\'u' (are returned) to the active 'tarji\'u' (return). The translation choice of 'affairs' vs 'things' reflects the same Arabic word (ٱلۡأُمُورُ), but the underlying recitation variant alters the verb's grammatical voice.

The verb changes from the active voice (He judges) to the passive voice (it is judged) by changing the vowels.

The verb changes from the subjunctive case (manṣūb with a fatḥa) to the indicative case (marfū' with a ḍamma). This subtle grammatical shift changes the aspect of the verb from an anticipated endpoint ('until they said') to a consequent, continuous state or factual occurrence ('such that they say/were saying').

The letter ba' (ب) with one dot below in Hafs is read as tha' (ث) with three dots above in the variant. This changes the meaning from 'great' (in magnitude) to 'much' (in quantity).

The Hafs reading uses the Form I verb (yathurna) indicating the cessation of menstruation (being clean), while the variant uses the assimilated Form V verb (yattahharna) denoting the active process of ritual purification or bathing (ghusl).

The active dual verb 'yakhāfā' (the two of them fear) changes to the passive singular verb 'yukhāfa' (it is feared), dropping the final alif of the dual.

The verb ending changes from a fatha (jussive mood indicating prohibition) to a damma (indicative mood indicating negation).

Hafs reads the verb in Form IV (aataytum), meaning 'you have given' or 'promised'. The variant reads it in Form I (ataytum) with a silat meem, changing the meaning to 'you have come up with'.

The variant reads the verb in Form III (tumāssūhunna) instead of Form I (tamassūhunna) by adding an alif, changing the meaning from a one-sided action (touching) to a mutual action (touching each other), emphasizing mutual intimacy.

Hafs reads 'waṣiyyatan' in the accusative case, implying a hidden verb '(let them make) a bequest'. The variant reads 'waṣiyyatun' in the nominative case, acting as a subject with a hidden predicate, meaning 'a bequest (is an obligation)'.

The final vowel on the verb changes from a fatha (mansub/subjunctive) in Hafs to a damma (marfu'/indicative) in the variant, altering the grammatical function of the conjunction 'fa'.

The verb changes from the passive 'turja'un' (you will be returned) to the active 'tarji'un' (you return) due to a change in vowels on the letters Taa and Jeem.

The vowel on the ghayn changes from a damma (ghurfatan) to a fatha (gharfatan). 'Ghurfatan' refers to the physical handful of water scooped, while 'gharfatan' is a noun of single instance (ism marrah) referring to a single act of scooping.

The change from the Form I verbal noun (dafu) to the Form III verbal noun (difā'u) intensifies the meaning to imply a stronger, continuous, or mutual act of repelling.

The presence of a dot changes the letter from a ra (ر) to a zay (ز), altering the root from n-sh-r (to resurrect/revivify) to n-sh-z (to raise/assemble the bones).

The verb changes from a first-person present indicative statement 'I know' (a'lamu) to a second-person imperative command 'Know!' (i'lam).

The pronunciation of the Prophet's name changes from Ibrahim to Ibraham (a variation read by Ibn 'Amir in Al-Baqarah), reflecting an ancient dialectical variation of the name without changing the referent.

The case of the word changes from nominative (khawfun) to accusative (khawfa). This makes the preceding 'laa' an absolute negation of the genus (laa al-naafiyah lil-jins), emphasizing that there will be absolutely no fear whatsoever upon them.

The vowel on the letter taa changes from a fatha (indicating a passive verb) to a kasrah (indicating an active verb). This shifts the meaning from 'whoever is given' to 'whoever He (Allah) gives/brings'.

The verb prefix changes from 'ya' (third person singular) to 'nun' (first person plural), shifting the meaning from 'He/it will absolve' to 'We will remit'. Additionally, the vowel on the final letter changes from indicative (dhamma) to jussive (sukoon).

The prefix letter changes from a ya (two dots below) to a nun (one dot above), shifting the subject of the verb from third-person singular ('He') to first-person plural ('We').

The vowel changes from a nominative tanwin (khawfun) to an accusative fatha (khawfa). This changes the grammar to absolute negation (lā li-nafy al-jins), strengthening the meaning to 'no fear whatsoever shall ever be'.

The noun changes from the nominative case ('khawfun' with tanween) to the accusative case ('khawfa' without tanween). This changes the grammatical structure so that the preceding 'La' functions as an absolute negation of the genus (La al-nafiyah li al-jins), meaning absolutely no fear shall ever exist for them.

The Hafs reading uses the Form I verb 'fa'dhanū' with a fatha and sukun, meaning 'to know' or 'be on notice'. The variant uses the Form IV verb 'fa'ādhinū' with a madda and kasrah, meaning 'to inform', 'declare', or 'give notice' to others.

The particle 'an' (that/lest) is read as 'in' (if/in case) with a kasrah, changing it to a conditional clause. Consequently, the verb 'fatudhakkira' (subjunctive) changes to 'fatudhakkiru' (indicative) with a dammah.

The verbal prefix changes from 'nun' in Hafs (first person plural 'We') to 'ya' in the variant (third person singular 'He'), referring back to 'Each one' (kullun).