The vowel on the hamza changes from a fathah (أَن, 'an') meaning 'because' or 'that', to a kasrah (إِن, 'in') meaning 'if', shifting the statement from providing a reason to a conditional condition.

The word changes from 'mahdan' (cradle) to 'mihadan' (resting place) through a change in voweling and the addition of an alif, shifting the imagery slightly from a cradle to an expansive resting place.

The verb changes from the passive form 'tukhrajūna' (you will be brought forth) in Hafs to the active form 'takhrujūna' (you come out) in the variant due to a difference in vowelization (harakat).

Hafs uses the Form II passive verb meaning 'is brought up', while the variant uses the Form I active verb meaning 'grows up'.

The difference stems from the unpointed rasm (skeletal text) where the central 'tooth' is read with a dot below as a ba' (عِبَٰدُ, servants) in Hafs, and with a dot above as a nun' (عِندَ, with) in the variant, changing the word entirely.

The Uthmani rasm is written 'عبد' without an alif. Hafs reads the tooth with a dot below as a ba ('ʿibādu' - servants), while the variant reads it with a dot above as a nun ('ʿinda' - with). Additionally, this variant changes the active verb 'أَشَهِدُواْ' (did they witness) to the passive 'اَ۟شْهِدُواْ' / 'أُشْهِدُواْ' (were they made to witness).

The verb changes from the third-person past tense 'He said' (qaala) to the second-person singular imperative 'Say' (qul).

The verb changes from the third-person past tense 'He said' to the second-person singular imperative 'Say'.

The vowels change the word from the plural 'suqufan' (roofs) in Hafs to the singular 'saqfan' (a roof) in the variant, though the consonantal skeleton (rasm) remains the same.

The presence of a shadda in Hafs (lammā) implies restriction ('but' or 'except') following a negative particle, whereas its absence in the variant (lamā) functions as an emphatic prefix indicating affirmation ('indeed/merely').

The verb prefix changes from 'nun' (indicating first-person majestic plural 'We') to 'ya' (indicating third-person singular 'He').

The vowels change from fathas ('salafan', singular for precedent/past) to dammas ('sulufan', plural for predecessors), shifting the emphasis from the abstract concept of a precedent to the specific group of people who preceded.

The vowel on the letter Saad changes from a kasrah (يَصِدُّونَ) to a dammah (يَصُدُّونَ), shifting the root meaning nuance from laughing/clamoring or keeping away, to actively barring themselves and others.

Hafs includes the attached object pronoun 'hi' (it) referring back to what is desired, whereas the variant omits the pronoun.

The vowel marks change from fatha-fatha 'walad' (a son) to damma-sukun 'wuld' (children), shifting the meaning from singular to plural.

Hafs uses the Form III verb يُلَٰقُواْ (yulāqū) meaning 'to meet', while the variant uses the Form I verb يَلۡقَوۡاْ (yalqaw) meaning 'to encounter'. The Uthmani rasm (يلقوا) remains identical, differing only in the vowels and the dagger alif.

The change from 'ta' (ت) to 'ya' (ي) shifts the verb from second person plural ('you will be returned') to third person plural ('they are returned').

The prefix changes from the letter ta' (indicating 2nd person 'you') to ya' (indicating 3rd person 'they'), shifting the verse from a direct address to a third-person statement.

The verb's vowels change, shifting it from the passive voice in Hafs to the active voice in the variant.

The verb changes from the third person plural 'they will know' (with a yā') to the second person plural 'you all will know' (with a tā'), shifting the sentence from a statement about them to a direct address.