Hafs reads 'zīnah' with tanween (nunation), making 'the stars' an apposition (badal). The variant reads it without tanween as a construct state (idafah), treating 'zīnah' as a verbal noun meaning 'adorning' with 'the planets' as its object.

Hafs reads 'bizīnatin' with tanween, treating the following noun as an apposition (badal). The variant reads 'bizīnati' with a single kasrah, forming a direct genitive construct (idafah) meaning 'adornment of'.

The Hafs reading uses an assimilated Form V verb indicating intentional effort ('listen'), while the variant uses a Form I verb indicating general perception ('hear').

The vowel on the letter Ta changes from a fatha to a damma, shifting the subject from second-person singular (you) to first-person singular (I).

The variant omits the interrogative hamza (question particle), changing the phrase from a repeated question to an emphatic declarative statement within the overall interrogative sentence.

The vowel change on the meem from kasra (mitna) to damma (mutna) subtly shifts the morphological nuance from a state of being dead to the perfect action of having died.

The change from a fatha to a sukoon on the letter waw changes the meaning from 'awa' (interrogative 'a' + 'wa' meaning 'and') to 'aw' (meaning 'or').

The vowel on the letter lam changes from a fatha (passive participle, meaning 'chosen' or 'devoted') to a kasra (active participle, meaning 'sincere' or 'purifying').

The verb changes from passive in Hafs (yunzafūn) to active in the variant (yunzifūn) due to a change in the vowel on the letter Zay.

Hafs includes the interrogative hamzah (particle of questioning), making it a question. The Variant omits it, rendering the phrase as an affirmative statement.

The vowel on the meem changes from kasrah in Hafs (translated as the state of being dead) to dammah in the variant (translated as the action of having died).

The Hafs reading uses a fatha on the lam, making it a passive participle ('the chosen/purified'). The variant uses a kasra on the lam, making it an active participle ('the sincere').

The prefix vowel changes from a fatha in Hafs (yaziffūn, Form I, meaning 'running') to a damma in the variant (yuziffūn, Form IV), shifting the meaning to 'causing to run' or 'urging to dash'.

The change in vowels shifts the verb from Form I 'tarā' (to see/think) to Form IV 'turī' (to show/point out), slightly altering the semantic focus of the question.

Hafs reads the words in the accusative case (mansub) as an apposition to the preceding verse, while the variant reads them in the nominative case (marfu') forming a new independent declarative sentence.

The Hafs reading uses the passive participle with a fatha on the lam (al-mukhlaṣīn), meaning 'those who are purified or devoted'. The variant uses the active participle with a kasra on the lam (al-mukhliṣīn), meaning 'those who are sincere'.

Hafs reads the text as a single proper noun 'Il Yasin' (Elijah) with a kasra on the hamza and sukoon on the lam. The variant reads it as two separate words, 'Aal Yasin' (the family/folk of Yasin), by placing a long vowel (madd) on the hamza and a kasra on the lam.

The variant adds a shadda (tashdeed) to the letter dhal, indicating the assimilation of an original 'ta' prefix (from tatadhakkarūna). This morphological intensification shifts the meaning from simply taking heed to an intensified, continuous act of remembering.

The vowel on the letter lām changes from a fatḥah in Hafs to a kasrah in the variant. This shifts the grammatical form from a passive participle (al-mukhlaṣīn: those chosen or purified) to an active participle (al-mukhliṣīn: those who are sincere and purify their faith).