The verb changes from the passive 'yuṣraf' (is turned away / averted) to the active 'yaṣrif' (He turns away / spares), shifting the grammatical subject to explicitly refer to Allah as the one who spares.

The verb prefix changes from a Nun (first-person plural 'We') to a Ya (third-person singular 'He'), modifying the subject of the verb while the base skeletal text remains the same.

The vowel on the 'taa' changes from a damma (nominative) to a fatha (accusative). This shifts the word from being the subject (ism) of 'kana' to its predicate (khabar).

The verb 'takun' (feminine) changes to 'yakun' (masculine) through a change in dots (ta to ya). Concurrently, 'fitnatuhum' changes from the nominative subject (ism kana) to the accusative predicate (khabar kana, read as 'fitnatahum'), making the subsequent clause 'that they said' the new grammatical subject.

The word changes from the genitive 'rabbina' (apposition to Allah) to the accusative 'rabbana', which makes it a vocative phrase (calling out 'O our Lord').

The verbs change from the subjunctive mood (mansub with fatha) to the indicative mood (marfu' with damma). In Hafs, they are joined to the wish ('would that we be returned AND not belie...'). In the variant, they form a circumstantial clause or a new factual statement ('...for we do not disbelieve...').

The definite article 'al' is omitted from the first word in the Shami Uthmani script (written with one lam instead of two), changing the phrase from a noun-adjective relationship to an idafah (possessive) construction. This causes 'al-akhirah' to take the genitive case (kasrah) instead of the nominative.

The prefix letter changes from a 'ta' (ت) with two dots above, indicating second person ('you'), to a 'ya' (ي) with two dots below, indicating third person ('they').

The verb shifts from the passive voice 'yurjaʿūn' (will be returned) in Hafs to the active voice 'yarjiʿūn' (they return) in the variant, caused by changing the vowels while keeping the consonantal root (rasm) identical.

The verb shifts from Form II (implying gradual or repeated sending) to Form IV (implying a single, complete act of sending down) through a change in vowels and the removal of the shadda.

The variant adds a shaddah to the letter ta' (Form II instead of Form I), shifting the meaning from a simple action of opening to an intensified action of opening widely or abundantly.

The case of 'sabīl' (way) changes from nominative (sabīlu) to accusative (sabīla). This shifts its role from being the subject of the verb to the direct object, consequently changing the verb's implicit subject from 3rd-person feminine ('the way becomes clear') to 2nd-person masculine ('you realize the way').

The unpointed orthographic skeleton (rasm) for both words is identical (يقص). The variant reading adds a dot to the letter Sad (ص) to make it a Dhad (ض) and changes the vowels, shifting the word from 'yaquṣṣu' (He recounts/tells, from root q-ṣ-ṣ) to 'yaqḍi' (He decrees/judges, from root q-ḍ-y).

The verb changes from Form II (with a shaddah, indicating an intensive or repeated action of rescuing) to Form IV (with a sukoon and no shaddah, indicating the general action of saving).

The verb changes from the third person 'He rescues' to the second person direct address 'You save'.

The shift from Form II (yunajjīkum, with a shadda) to Form IV (yunjīkum, with a sukoon) changes the verb's nuance from an intensive or gradual rescuing to a direct, single act of saving.

Hafs uses the Form IV verb 'yunsiyannaka' meaning 'makes you forget'. The variant uses the Form II verb 'yunassiyannaka' with a fatha and a shaddah on the seen, which conveys intensity, deliberate effort, or repetition, meaning 'tries hard to make you forget'.

Hafs reads the name with a fatha (Aazara) as an apposition (badal) to 'his father', while the variant reads it with a damma (Aazaru) as a vocative, meaning 'O Azar'.

The verb changes from Form II (yunazzila) to Form IV (yunzila) by altering the vowels and removing the shaddah. While both mean 'sent down', Form II implies a gradual revelation, whereas Form IV suggests sending down all at once.

Hafs reads 'darajātin' with tanween (indefinite), whereas the variant reads 'darajāti' with a single kasrah, forming an idafa (possessive construct) meaning 'degrees of whomever'.

The change in the vowel on the letter qaf from a fathah to a kasrah shifts the word from a noun of place or passive participle (mustaqarr - a dwelling place) to an active participle (mustaqirr - one who settles or a settled one).

The addition of the shadda (doubling the letter ra') shifts the verb from Form I to Form II. This morphological change adds a sense of intensification and repetition, changing the meaning from a simple 'they assign' or 'fabricate' to 'they intensely/repeatedly kept inventing'.

The Hafs reading uses Form I 'darasta' meaning 'you have studied', while the variant uses Form III 'dārasta' which implies mutual study or studying with someone.

The voweling changes the verb from the second-person masculine singular 'darasta' (you have studied) to the third-person feminine singular 'darasat' (it has become outdated/vanished). This shifts the disbelievers' accusation from Muhammad studying to the verses themselves being ancient myths.

The change in the vowel of the hamza from fatha (anna) to kasra (inna) alters the sentence structure. 'Anna' creates a dependent clause ('that it...'), whereas 'Inna' begins a new, emphatic independent sentence ('Indeed, it...').

The verb shifts from 3rd person masculine plural (with ya') to 2nd person masculine plural (with ta'), changing the pronoun from 'they' to 'you (plural)'.

Hafs uses the Form II passive participle (munazzal), which carries the nuance of gradual or repeated revelation, while the variant uses the Form IV passive participle (munzal), which denotes sending down as a single, complete whole.

The noun changed from singular (word) in Hafs to plural (Words) in the variant.

The verbs change from active 'He detailed/forbade' to passive 'has been detailed/prohibited' through a change in internal vowelization.

The verb changes from the active 'ḥarrama' (He has forbidden) to the passive 'ḥurrima' (has been prohibited) through a change in internal vowels.

The change in the first vowel from damma (Form IV) to fatha (Form I) shifts the meaning of the verb from 'leading others astray' (transitive) to 'going astray themselves' (intransitive).

The word changes from singular (message) in Hafs to plural (messages) in the variant.

The vowel on the letter ra' changes from a fatha (harajan) to a kasra (harijan). This shifts the word from a verbal noun meaning 'constriction' to an adjective emphasizing 'very constricted'.

Hafs uses an intensified verb form (Form V with assimilation) implying strenuous effort or struggle to climb, whereas the variant uses the base verb form (Form I) meaning simply to ascend.

The variant includes an alif (shifting the verb to Form VI), which conveys a sense of continuous, prolonged, or progressively difficult ascension compared to the Hafs reading.

The verbal prefix changes from ya (He) to nun (We), shifting the subject from third-person singular to first-person plural.

The prefix letter changes from yaa (ي) to taa (ت), shifting the verb from the third person ('they do') to the second person ('you act' or 'you do'), thus changing a descriptive statement into a direct address.

The variant reads the word as a plural ('positions') instead of a singular ('position' or 'ability'), shifting the nuance from a collective state or ability to their various individual places or conditions.

The verb changes from the active 'zayyana' (made appear enticing) to the passive 'zuyyina' (has been adorned), which inherently shifts the grammatical cases of the subsequent nouns in the Arabic text.

The verb changes from Form I (qatalū) to Form II (qattalū) by adding a shadda to the letter taa. This shifts the meaning from a simple action ('kill') to an intensive or repetitive action ('kept killing').

The variant adds a shadda to the letter thal (تَذَّكَّرُونَ), indicating the assimilation (idgham) of an original second 'ta', shifting the nuance from passively 'taking heed' to actively 'reminding yourselves'.

The change from 'anna' (with fatha) to 'inna' (with kasra) shifts the grammatical structure from a subordinate clause ('and that') to a new, emphatic independent clause ('And indeed').

The variant adds a shadda to the letter ta (gemination), which assimilates an underlying second ta. The English translation reflects this by treating the non-human plural 'the ways' as plural ('they') rather than singular ('it'), and slightly shifts the meaning from 'diverge' to 'divert'.

The Hafs reading uses the Form II verb 'farraqū' (divided up), while the variant reading uses the Form III verb 'fāraqū' (departed from or separated from), which involves adding an Alif and removing the shaddah.

Hafs uses a genitive construct (mudaf and mudaf ilayh) reading 'ashru amthaliha ('ten of its like'). The variant reads 'ashrun amthaluha with tanween and a nominative adjective (na't or badal), meaning 'ten (other deeds that are) like it'.

The word changes its morphological pattern from 'qiyaman' to the intensive form 'qayyiman' by altering the vowels and adding a shaddah, shifting the nuance from 'right' to 'truly upright' or 'established'.