The word changes from a genitive adjective modifying 'my Lord' to a nominative predicate implying 'He is the Knower'.

The word changes from the active participle 'عَٰلِمِ' (Knower) to the intensive morphological form 'عَلَّٰمِ' (Superb Knower), emphasizing the vastness and perfection of Allah's knowledge.

The word changes from the Form III active participle 'mu'aajizeen' (striving to obstruct) to the Form II active participle 'mu'ajjizeen' (attempting to thwart or attribute weakness). Because the alif is typically omitted in the Uthmanic rasm (written as معجزين), the difference is realized through vowelization (harakat) and the addition of a shadda.

In Hafs, 'alīmun (أَلِيمٞ) is in the nominative case (marfu'), acting as an adjective for the nominative noun 'adhābun (عَذَابٞ - punishment), meaning 'a painful punishment'. In the variant, 'alīmin (اَلِيمٖ) is in the genitive case (majrur), acting as an adjective for the genitive noun rijzin (رِّجْزٍ - wrath/torment), meaning 'punishment of a painful wrath'.

The Hafs recitation uses the first-person plural prefix 'nun' (We) for the verbs, while the variant uses the third-person singular prefix 'ya' (He), changing the perspective from Allah speaking as 'We' to speaking about Him in the third person. (This change also applies to the subsequent verb نُسْقِطْ / يُسْقِطْ).

Hafs reads with a fatha on the letter Sin (kisafan), treating it as the plural of 'kisfah' (fragments). The variant reads with a sukun on the Sin (kisfan), treating it as a singular or collective noun meaning 'a fragment' or 'pieces', though both denote pieces falling from the sky.

The word changes from the singular 'ar-rīḥ' (the wind) to the plural 'ar-riyāḥ' (the winds), indicating that multiple winds were subjected to Prophet Solomon's command.

The final vowel changes from fatha (accusative) to damma (nominative), shifting its grammatical role from the object of an implied active verb '(We subjected)' to the subject of an implied passive verb or nominal sentence '(was subjected)'.

The verb changes from the active Form V 'tabayyanat' (the jinn realized/it became clear to them) to the passive 'tubuyyinat' (the jinn were exposed/found out). This shifts the jinn from being the active experiencers of the realization to the passive subjects whose reality was revealed.

The Hafs reading uses the singular 'maskan' (dwelling place), while the variant reads it as the plural 'masākin' (residences) indicated by the addition of the dagger alif.

The verb changes from 1st person plural active ('We repay') to 3rd person singular passive ('is repaid') by changing the dots (nun to ya) and vowels. This grammatically shifts the following noun 'al-kafūr' from being an accusative object to a nominative deputy subject.

Hafs reads 'rabbanaa' in the accusative case as a vocative (calling out) and 'baa'id' as an imperative verb (a supplication). The variant reads 'rabbunaa' in the nominative case as the subject and 'baa'ada' as a past tense verb, changing the sentence from a plea to a declarative statement.

The verb changes from Form II (saddaqa - to actively confirm/verify) to Form I (sadaqa - to be true/speak the truth), shifting the meaning from Iblis actively confirming his assumption to his assumption simply being true or confirmed.

The verb changes from the active voice 'adhina' (He gives permission) to the passive voice 'udhina' (has been given permission) through a change in vowels.

The verb changes from the passive voice in Hafs (fuzzi'a), meaning 'terror is removed', to the active voice in the variant (fazza'a), meaning 'He (Allah) dispelled fear'. The consonantal text remains identical, differing only in the diacritical vowels.

Hafs reads the phrase as a genitive construct (idafah) with 'jazaa'u' (nominative) and 'al-di'fi' (genitive). The variant reads 'jazaa'an' with tanween fatha (accusative, functioning as an adverbial or specification) and 'al-di'fu' with a damma (nominative, functioning as the subject).

Hafs reads the noun in the plural form 'al-ghurufaat' (exalted rooms), whereas the variant reads it in the singular form 'al-ghurfah' (the Chamber).

The Hafs reading uses the Form III active participle مُعَٰجِزِينَ (mu'ājizīn), meaning 'to obstruct' or 'strive to thwart'. The variant reads it as a Form II active participle مُعَجِّزِينَ (mu'ajjizīn), meaning 'attempting to thwart' or 'attributing weakness'. Since the 'Uthmani skeletal text (rasm) is identical (معجزين), the difference is based on vowels, the dagger alif, and the shaddah, shifting the grammatical form and semantic nuance.

The 3rd person singular verbs starting with the prefix 'ya-' (He) change to the 1st person plural prefix 'na-' (We), altering the perspective from 'He' to 'We'.