The verb changes from the passive 'you will be returned' to the active 'you return' via a change in vowelization.

The prefix letter changes from ya' (ي) indicating the third-person plural ('they see') to ta' (ت) indicating the second-person plural ('you see'), shifting the discourse from indirect reference to direct address.

The variant adds the interrogative hamza particle at the beginning of the word, changing the phrase from a declarative statement into a rhetorical question.

Hafs uses the construct state (iḍāfah) without the letter Nūn ('muhlikū'), placing 'ahli' in the genitive case. The variant adds the Nūn to the active participle ('muhlikūna'), placing 'ahla' in the accusative case as its direct object.

Hafs reads the verb in Form II (with a fatha on the noon and a shaddah on the jeem), which can imply an intensive, deliberate, or gradual rescue. The variant reads it in Form IV (with a sukoon on the noon and no shaddah on the jeem), which denotes a general or immediate act of saving. Both forms share the same consonantal text (rasm).

The reading shifts from the Form IV active participle (munzilūn) to the Form II active participle (munazzilūn) with a shaddah on the zay. This morphological change from Form IV to Form II adds an implication of intensity, gradualness, or sending from on high.

The verb prefix changes from ya' (ي) with two dots below to ta' (ت) with two dots above, shifting the subject from third person plural ('they') to second person plural ('you').

The word changes from the plural 'āyātun' (signs) in Hafs to the singular 'āyatun' (sign) in the variant, modifying the disbelievers' demand from multiple miracles to a single miracle.

The verb prefix changes from ya' to nun, shifting the subject from third-person singular (He) to first-person plural (We).

The prefix changes from the letter 'ta' (addressing the second person 'you') to 'ya' (referring to the third person 'they'), shifting the perspective from direct address to narrative description.

The verb changes from the passive voice in Hafs (turja'ūna) to the active voice in the variant (tarji'ūna) due to a change in vowels.

The difference stems from the diacritical dots on the foundational script (rasm). Hafs reads with a 'ba' (one dot below) and a hamza on the 'ya' seat (from the root ba-waw-hamza, meaning to settle). The variant reads with a 'tha' (three dots above) and a regular 'ya' (from the root tha-waw-ya, meaning to lodge), resulting in a different word with a similar overarching meaning.

The Lam is read with a kasrah in Hafs (wa-li-yatamatta'u) and with a sukun in the variant (wa-l-yatamatta'u). This changes the nuance from a sequential or consequential action to a direct imperative command ('let them enjoy').