أَءِذَا مِتۡنَا وَكُنَّا تُرَابٗاۖ ذَٰلِكَ رَجۡعُۢ بَعِيدٞ
When we are dead, and turned to dust [. . .]? That is a far return!’
قَدۡ عَلِمۡنَا مَا تَنقُصُ ٱلۡأَرۡضُ مِنۡهُمۡۖ وَعِندَنَا كِتَٰبٌ حَفِيظُۢ
We know what the earth takes away from them, and with Us is a Book (that is) keeping watch.
بَلۡ كَذَّبُواْ بِٱلۡحَقِّ لَمَّا جَآءَهُمۡ فَهُمۡ فِيٓ أَمۡرٖ مَّرِيجٍ
No! They called the truth a lie when it came to them, and they are in a confused state.
Do they not look at the sky above them, how We have built it, and adorned it, and it has no cracks?
Historical Error
Historical Error
تَبۡصِرَةٗ وَذِكۡرَىٰ لِكُلِّ عَبۡدٖ مُّنِيبٖ
as evidence and a reminder to every servant who turns (in repentance).
كَذَّبَتۡ قَبۡلَهُمۡ قَوۡمُ نُوحٖ وَأَصۡحَٰبُ ٱلرَّسِّ وَثَمُودُ
Before them the people of Noah called (it) a lie, and the people of al-Rass, and Thamūd,
وَأَصۡحَٰبُ ٱلۡأَيۡكَةِ وَقَوۡمُ تُبَّعٖۚ كُلّٞ كَذَّبَ ٱلرُّسُلَ فَحَقَّ وَعِيدِ
Borrowed Mythology & Plagiarism
أَفَعَيِينَا بِٱلۡخَلۡقِ ٱلۡأَوَّلِۚ بَلۡ هُمۡ فِي لَبۡسٖ مِّنۡ خَلۡقٖ جَدِيدٖ
Were We tired out by the first creation? No! They are in doubt about a new creation.
إِذۡ يَتَلَقَّى ٱلۡمُتَلَقِّيَانِ عَنِ ٱلۡيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٞ
When the two meeters meet together, (one) seated on the right, and (one) on the left,
مَّا يَلۡفِظُ مِن قَوۡلٍ إِلَّا لَدَيۡهِ رَقِيبٌ عَتِيدٞ
he does not utter a word without (there being) a watcher ready beside him.
وَجَآءَتۡ سَكۡرَةُ ٱلۡمَوۡتِ بِٱلۡحَقِّۖ ذَٰلِكَ مَا كُنتَ مِنۡهُ تَحِيدُ
The daze of death comes in truth: ‘That is what you were trying to avoid!’
وَنُفِخَ فِي ٱلصُّورِۚ ذَٰلِكَ يَوۡمُ ٱلۡوَعِيدِ
There will be a blast on the trumpet: ‘That is the Day of Promise.’
وَجَآءَتۡ كُلُّ نَفۡسٖ مَّعَهَا سَآئِقٞ وَشَهِيدٞ
Each person will come, (and) with him a driver and a witness.
ٱلَّذِي جَعَلَ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ فَأَلۡقِيَاهُ فِي ٱلۡعَذَابِ ٱلشَّدِيدِ
who set up another god with God. Cast him into the harsh punishment.’
قَالَ لَا تَخۡتَصِمُواْ لَدَيَّ وَقَدۡ قَدَّمۡتُ إِلَيۡكُم بِٱلۡوَعِيدِ
He will say, ‘Do not dispute in My presence, when I have already sent forth the promise to you.
مَا يُبَدَّلُ ٱلۡقَوۡلُ لَدَيَّ وَمَآ أَنَا۠ بِظَلَّـٰمٖ لِّلۡعَبِيدِ
The word is not going to change with Me. I am not an evildoer to (My) servants.’
يَوۡمَ نَقُولُ لِجَهَنَّمَ هَلِ ٱمۡتَلَأۡتِ وَتَقُولُ هَلۡ مِن مَّزِيدٖ
On the Day when We say to Gehenna, ‘Are you filled?,’ and it says, ‘Are there any more (to come)?,’
Diacritical Difference (dots) - Change of Person
نَقُولُ
We say
يَقُولُ
He says
The imperfect verb prefix changes from nun (one dot above) to ya (two dots below), shifting the subject from the majestic 'We' to the third-person 'He'.
Qalun, Shu'bah, Warsh
Theological Defect
وَأُزۡلِفَتِ ٱلۡجَنَّةُ لِلۡمُتَّقِينَ غَيۡرَ بَعِيدٍ
and the Garden is brought near for the ones who guard (themselves) – (it is) not far:
هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ حَفِيظٖ
‘This is what you were promised. (It is) for everyone who turns (in repentance and) keeps watch
Diacritical Difference (dots) - Change of Person
تُوعَدُونَ
you were promised
يُوعَدُونَ
they are promised
The initial letter changes from 'Ta' (tūʿadūna) to 'Ya' (yūʿadūna) by shifting the placement of the dots, changing the verb from the second person 'you' to the third person 'they'.
Bazzi, Qunbul
مَّنۡ خَشِيَ ٱلرَّحۡمَٰنَ بِٱلۡغَيۡبِ وَجَآءَ بِقَلۡبٖ مُّنِيبٍ
– whoever fears the Merciful in the unseen, and brings a heart turning (in repentance).
لَهُم مَّا يَشَآءُونَ فِيهَا وَلَدَيۡنَا مَزِيدٞ
There they will have whatever they please, and with Us (there is still) more.
Contradicts the Bible
وَمِنَ ٱلَّيۡلِ فَسَبِّحۡهُ وَأَدۡبَٰرَ ٱلسُّجُودِ
And glorify Him during part of the night, and at the ends of the prostration.
Vowel Difference (harakat) - Change Meaning (general semantic shift)
أَدۡبَٰرَ
ends
إِدْبَٰرَ
ends
Changing the vowel on the initial hamza from a fatha in Hafs to a kasra in the variant shifts the grammatical form from the plural noun 'adbār' (ends/backs) to the verbal noun 'idbār' (retreating/departing).
Bazzi, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Warsh
وَٱسۡتَمِعۡ يَوۡمَ يُنَادِ ٱلۡمُنَادِ مِن مَّكَانٖ قَرِيبٖ
And listen for the Day when the caller will call from a place nearby.
يَوۡمَ يَسۡمَعُونَ ٱلصَّيۡحَةَ بِٱلۡحَقِّۚ ذَٰلِكَ يَوۡمُ ٱلۡخُرُوجِ
The Day when they hear the cry in truth – that is the Day of Coming Forth.
إِنَّا نَحۡنُ نُحۡيِۦ وَنُمِيتُ وَإِلَيۡنَا ٱلۡمَصِيرُ
Surely We – We give life and cause death, and to Us is the (final) destination.
يَوۡمَ تَشَقَّقُ ٱلۡأَرۡضُ عَنۡهُمۡ سِرَاعٗاۚ ذَٰلِكَ حَشۡرٌ عَلَيۡنَا يَسِيرٞ
Vowel Difference (harakat) - Change Meaning (general semantic shift)
تَشَقَّقُ
is split open
تَشَّقَّقُ
vigorously ruptures open
Hafs reads with a lightened 'shin' (tashaqqaqu), whereas the variant reads with a shadda on the 'shin' (tashshaqqaqu), representing the assimilation of an original second 'ta' (tatashaqqaqu). This morphological intensification shifts the meaning from a standard splitting to a more severe and vigorous rupturing.
Bazzi, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Warsh