The prefix letters change from ta' (second person 'you') to ya' (third person 'they') by shifting the dots, changing the address from direct to indirect.

The verb shifts from the 3rd person plural 'yarawnahum' (they see them) to the 2nd person plural 'tarawnahum' (you see them) by changing the prefix letter from ya (ي) to ta (ت), which is a difference in the placement of dots.

Changing the kasra to a fatha on the initial hamza changes the particle from an emphatic sentence starter ('Surely') to a subordinating conjunction ('that'), grammatically connecting this statement to the action of 'bearing witness' in the preceding verse.

The verb changes from 'yaqtulūna' (they kill) to form III 'yuqātilūna' (they fight/combat), shifting the meaning from the direct act of killing to the act of engaging in battle or combat.

The verb changes from the active voice (it judges) to the passive voice (it is judged) by altering the internal vowels while keeping the consonantal skeleton identical.

The Hafs reading uses the 3rd person feminine 'waDa'at' (she delivered) as a divine parenthetical statement from Allah. The variant changes the vowels to 'waDa'tu' (I delivered), making the phrase a continuation of the mother's own direct speech.

Hafs reads the verb with a shadda (kaffalaha) as a Form II causative, making Allah the subject and Zachariah the object (accusative). The variant reads it without a shadda (kafalaha) as Form I, making Zechariah the explicit subject (nominative), which also changes the ending of his name to a hamza with a damma.

Hafs reads with a fathah on the hamzah (أَنَّ - anna), making it a subordinate clause indicating the content of the call ('that God...'). The variant reads with a kasrah (إِنَّ - inna), treating it as the beginning of a new, direct quoted statement ('Indeed, Allah...').

The verb 'yakun' changes from the indicative mood (marfu') with a damma to the subjunctive mood (mansub) with a fatha, functioning as a resultative clause.

The imperfect prefix changes from yā' (two dots below) to nūn (one dot above), shifting the subject from the third-person 'He' to the first-person plural 'We'.

Changing the fat-ha on the hamza (أَنِّي) to a kasrah (إِنِّي) shifts the syntax from a subordinate explanatory clause (apposition) to an independent declarative sentence.

The imperfect verb prefix changes from ya (ي) indicating third-person singular ('He') to nun (ن) indicating first-person plural ('We') due to a change in the diacritical dots.

The Hafs reading uses the Form II verb 'tu'allimūna' (teaching), whereas the variant uses the Form I verb 'ta'lamūna' (knowing). This shifts the meaning from instructing others in the Book to possessing knowledge of it.

The verb's subject pronoun changes from the first person singular 'I' (tu) in Hafs to the first person plural 'We' (na) in the variant, shifting from a singular to a majestic plural reference to God.

The letter Lām changes its vowel from a fatḥah (la), acting as an emphatic particle, to a kasrah (li), acting as a preposition of reason. This shifts the meaning from 'Whatever indeed' to 'Because of what'.

The verb shifts from the passive voice in Hafs (yurjaʿūna - they will be returned) to the active voice in the variant (yarjiʿūna - they return) through a change in the diacritical vowels.

The verbs shift from the 3rd person plural prefix 'ya' to the 2nd person plural prefix 'ta', changing the address from 'they' to 'you'.

Hafs uses the Form II passive verb (tunazzala) which implies gradual revelation, while the variant uses the Form IV passive verb (tunzala) which can imply sending down all at once.

The verbs change from third-person plural (with 'yaa') to second-person plural (with 'taa'), shifting the meaning from 'they do / they will not be denied' to 'you do / you will not be denied'.

The word changes from a Form IV passive participle (munzalīn - sent down) in Hafs to a Form II passive participle (munazzalīn - sent down intensively/abundantly or bestowed from on high) in the variant, indicated by the addition of a shaddah and fatha on the zay.

The word changes from an active participle (musawwimeen, 'those who mark or designate') to a passive participle (musawwameen, 'those who are marked') by changing the kasra to a fatha on the waw.

Hafs includes the conjunction 'waw' (and) which connects the command to the previous context, while the variant omits it, presenting the command independently.

The verb changes from the active 'qātala' (fought) to the passive 'qutila' (was killed/martyred). The rasm (base letters) remains the same 'قتل', but the change in vowels and omission of the dagger alif shifts the meaning from engaging in battle to being killed in battle.

The Hafs recitation uses the Form II verb يُنَزِّلۡ (yunazzil), which can imply a gradual or repeated sending down, whereas the variant uses the Form IV verb يُنزِلۡ (yunzil), which indicates a single, absolute act of sending down.

The verb shifts from second-person plural 'you do' (referring to the believers) to third-person plural 'they do' (referring to the disbelievers) due to a difference in a single diacritical dot (Ta vs. Ya).

The prefix consonant changes from ya (ي with two dots below) to ta (ت with two dots above), shifting the verb from the third person ('they accumulate') to the second person ('you hoard'), addressing the believers directly rather than speaking about them.

The verb changes from the active voice (yaghulla) to the passive voice (yughalla) through a change in vowels, shifting the meaning from a prophet committing fraud to a prophet being defrauded.

The addition of a shaddah on the letter ta' changes the verb from Form I (qutilū) to the intensive Form II (quttilū). This shifts the meaning from simply 'being killed' to being 'massacred' or 'relentlessly killed'.

The prefix letter changes via diacritical dots from a taa' (2nd person 'you') in Hafs to a yaa' (3rd person 'he') in the variant, shifting the verb's subject.

The variant adds a shadda on the letter taa (changing the verb to Form II), which shifts the meaning from simply being killed to being killed intensely or relentlessly.

The noun changes from the nominative case with tanween (khawfun) to the accusative case without tanween (khawfa). This changes the particle 'la' into the absolute negation of the genus, expressing a categorical denial that any fear shall ever exist.

The verb prefix changes from ya' (third person) to ta' (second person singular), shifting the subject of the verb from the disbelievers to the Prophet.

The verb changes from the 3rd person 'yaḥsabanna' (let [not] think) to the 2nd person 'taḥsabanna' (do [not] think), shifting the grammatical subject and directly addressing a singular listener (often understood as the Prophet).

The verb prefix changes from the letter ta- to ya- via a difference in diacritical dots, shifting the address from the second-person 'you do' to the third-person 'they do'.

The prefix letters on the verbs change from Nun (indicating 1st person plural 'We') to Yaa (indicating 3rd person singular 'He'), which shifts the pronoun referring to God.

The variant adds the preposition 'bi' (بِ, meaning 'with') before both 'Zubur' (Books/scriptures) and 'Kitab' (Scripture/Book), explicitly repeating the preposition used earlier in the verse. Hafs implies it through conjunction without explicitly repeating the preposition.

The variant adds the Arabic preposition 'bi' (with) before 'az-zubur', repeating the preposition from the previous phrase for explicit emphasis.

The prefixes of the verbs change from 'ta' (ت) indicating 2nd person plural ('You') to 'ya' (ي) indicating 3rd person plural ('They'), shifting the statement from a direct address to a description of their obligation.

The verb prefixes change from 'ta' (2nd person singular 'you') to 'ya' (3rd person 'he/they'), shifting the meaning from addressing the listener ('do not think') to referring to the wrongdoers themselves ('they should not think').

The verb prefix changes from 'ta' (2nd person, 'you think') to 'ya' (3rd person, 'they think'), shifting the subject of the verse from the listener to the wrongdoers.

The order of the two verbs is reversed. Hafs reads 'fought and were killed' (active then passive), while the variant reads 'were killed and combated' (passive then active), signifying that after some were martyred, the rest continued to fight.

The variant adds a shaddah to the letter ta', changing the verb from Form I to the intensified Form II. This shifts the meaning from simply 'being killed' to 'being killed relentlessly' or in large numbers.