The word is read as plural ('pledges' or 'trusts') in Hafs, marked by the extra dagger alif, whereas the variant reads it as a singular noun ('trust'). This changes the focus from individual instances of trusts to the collective, encompassing concept of trust.

Hafs recites the word in the plural form (prayers), while the variant recites it in the singular form (prayer).

The Hafs reading recites both instances of the word as plural ('iẓāman / al-'iẓāma), while the variant (read by Ibn Amir, Shu'bah, Hamzah, al-Kisa'i, and Khalaf) recites them as singular ('aẓman / al-'aẓma). The Uthmani script (rasm) is identical for both, allowing the variation through different vowelings and the omission of the spoken alif.

The prefix letter changes from a Nun (1st person plural 'We') to a Ya or Ta (3rd person singular 'It') through a difference in diacritical dots. This shifts the subject of providing the drink from Allah (We) to the livestock (It).

Hafs reads 'kullin' with tanween, implying 'from every kind', making the following word ('zawjayn') the direct object. The variant reads 'kulli' with a single kasrah as a genitive construct (mudaf), changing the grammatical structure to mean 'from each pair', making the numeral ('ithnayn') the direct object.

The change in vowels shifts the verb from Form I (tahjurūna, meaning 'forsaking') to Form IV (tuhjirūna, meaning 'blaspheming' or 'speaking foully'), altering the semantic description of their actions during their night conversations.

The Hafs recitation includes the interrogative particle (hamza) 'أَ', making it a second question ('shall we indeed?'). The variant omits this interrogative particle, changing it into an affirmative statement ('we will really') that acts as the conclusion to the first question.

The vowel on the first letter (meem) changes from a kasrah (mitna) to a dammah (mutna). Morphologically, 'mitna' focuses on the continuous state of being dead, whereas 'mutna' focuses on the completed action of having died.

The variant includes a shadda on the dhal (gemination), indicating an assimilated 'ta' (from tataḏakkarūna). This intensifies the verb, shifting the meaning from 'take heed' to 'constantly remember'.

Hafs includes the prefixed preposition 'li' (to/for), rendering the word in the genitive case. The variant omits the preposition, reading 'Allah' in the nominative case.

Hafs reads with the preposition 'li' (to/for) making the name of God genitive ('To Allah' or 'Belonging to Allah'), whereas the variant reads it in the nominative case without the preposition ('Allah').

The final vowel on the word changes from a genitive kasrah in Hafs (acting as an adjective to a preceding word) to a nominative dammah in the variant (acting as the predicate for an implied pronoun 'He is').

The hamza is pronounced with a fatha (annahum) in Hafs, creating a dependent causal clause ('because they' or 'that they'). The variant reads it with a kasra (innahum), starting a new independent sentence ('Indeed, they').

The verb changes from the third-person past/declarative 'qāla' (He said / will say) to the second-person imperative 'qul' (Say!). They share the same skeletal text (rasm) 'قل' in the Uthmanic script, but differ in vocalization.

Hafs reads the verb as a third-person past tense 'He will say' (qāla), while the variant reads it as an imperative command 'Say' (qul). Both share the same consonantal rasm (قل) in the Uthmani script.

Hafs reads the verb in the passive voice (turja'ūna: 'be returned'), while the variant reads it in the active voice (tarji'ūna: 'return') by changing the vowels on the first and third letters.