Textual Mechanism
The variants listed below fall under the mechanism category of "Diacritical Difference (dots)". This specific textual difference between the Hafs reading and other recognized readings highlights the fluidity in dotting, vowelization, or orthography present during the early oral and written transmission of the text.
ثُمَّ قَسَتۡ قُلُوبُكُم مِّنۢ بَعۡدِ ذَٰلِكَ فَهِيَ كَٱلۡحِجَارَةِ أَوۡ أَشَدُّ قَسۡوَةٗۚ وَإِنَّ مِنَ ٱلۡحِجَارَةِ لَمَا يَتَفَجَّرُ مِنۡهُ ٱلۡأَنۡهَٰرُۚ وَإِنَّ مِنۡهَا لَمَا يَشَّقَّقُ فَيَخۡرُجُ مِنۡهُ ٱلۡمَآءُۚ وَإِنَّ مِنۡهَا لَمَا يَهۡبِطُ مِنۡ خَشۡيَةِ ٱللَّهِۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ
Then your hearts became hardened after that, and they (became) like stones or even harder. Surely (there are) some stones indeed from which rivers gush forth, and surely (there are) some indeed which have been split open, so that water comes out of them, and surely (there are) some indeed which fall down from fear of God. God is not oblivious of what you do.
تَعۡمَلُونَ
you do
يَعۡمَلُونَ
they do
The prefix letter changes from a taa' (ت) to a yaa' (ي), changing the verb from the second-person plural 'you do' to the third-person plural 'they do'.
Bazzi, Qunbul
وَإِذۡ أَخَذۡنَا مِيثَٰقَ بَنِيٓ إِسۡرَـٰٓءِيلَ لَا تَعۡبُدُونَ إِلَّا ٱللَّهَ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَانٗا وَذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَقُولُواْ لِلنَّاسِ حُسۡنٗا وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ ثُمَّ تَوَلَّيۡتُمۡ إِلَّا قَلِيلٗا مِّنكُمۡ وَأَنتُم مُّعۡرِضُونَ
(Remember) when We took a covenant with the Sons of Israel: ‘Do not serve (anyone) but God, and (do) good to parents and family, and the orphans, and the poor, and speak well to the people, and observe the prayer and give the alms.’ Then you turned away in aversion, except for a few of you.
تَعۡبُدُونَ
serve
يَعۡبُدُونَ
They shall worship
The prefix letter changes from a ta' (ت) indicating the 2nd person (you serve) to a ya' (ي) indicating the 3rd person (they worship), shifting the address from direct to descriptive.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Khalaf, Khallad, Qunbul
ثُمَّ أَنتُمۡ هَـٰٓؤُلَآءِ تَقۡتُلُونَ أَنفُسَكُمۡ وَتُخۡرِجُونَ فَرِيقٗا مِّنكُم مِّن دِيَٰرِهِمۡ تَظَٰهَرُونَ عَلَيۡهِم بِٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِ وَإِن يَأۡتُوكُمۡ أُسَٰرَىٰ تُفَٰدُوهُمۡ وَهُوَ مُحَرَّمٌ عَلَيۡكُمۡ إِخۡرَاجُهُمۡۚ أَفَتُؤۡمِنُونَ بِبَعۡضِ ٱلۡكِتَٰبِ وَتَكۡفُرُونَ بِبَعۡضٖۚ فَمَا جَزَآءُ مَن يَفۡعَلُ ذَٰلِكَ مِنكُمۡ إِلَّا خِزۡيٞ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَيَوۡمَ ٱلۡقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلۡعَذَابِۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ
Then you became those who were killing yourselves, and expelling some of you from their homes, supporting each other against them in sin and enmity. And if they come to you as captives, you ransom (them), though their expulsion was forbidden to you. Do you believe in part of the Book and disbelieve in part? What is the payment for the one among you who does that, except disgrace in this present life, and on the Day of Resurrection they will be returned to the harshest punishment? God is not oblivious of what you do.
تَعۡمَلُونَ
you do
يَعۡمَلُونَ
they do
The prefix diacritic changes from 'ta' (two dots above for 2nd person 'you') to 'ya' (two dots below for 3rd person 'they'). Note: The provided variant English translation retained 'you do', but the variant Arabic 'يَعۡمَلُونَ' explicitly means 'they do'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Qunbul, Susi
تَعۡمَلُونَ
you do
يَعْمَلُونَ
they do
The Hafs reading uses the letter taa (ت) for the second person plural ('you do'), while the variant reading uses the letter yaa (ي) for the third person plural ('they do').
Bazzi, Ishaq, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Warsh
وَلَتَجِدَنَّهُمۡ أَحۡرَصَ ٱلنَّاسِ عَلَىٰ حَيَوٰةٖ وَمِنَ ٱلَّذِينَ أَشۡرَكُواْۚ يَوَدُّ أَحَدُهُمۡ لَوۡ يُعَمَّرُ أَلۡفَ سَنَةٖ وَمَا هُوَ بِمُزَحۡزِحِهِۦ مِنَ ٱلۡعَذَابِ أَن يُعَمَّرَۗ وَٱللَّهُ بَصِيرُۢ بِمَا يَعۡمَلُونَ
Indeed you will find them the most desirous of people for life – even more so than the idolaters. One of them wishes to live for a thousand years, but (even) such a long life will not spare him from the punishment. God sees what they do.
يَعۡمَلُونَ
they do
تَعۡمَلُونَ
you do
The verb shifts from the third-person 'they do' (ya'malūna) to the second-person 'you do' (ta'malūna) due to a change in the diacritical dots on the initial letter from ya (ي) to ta (ت).
Rawh, Ruways
أَمۡ تَقُولُونَ إِنَّ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطَ كَانُواْ هُودًا أَوۡ نَصَٰرَىٰۗ قُلۡ ءَأَنتُمۡ أَعۡلَمُ أَمِ ٱللَّهُۗ وَمَنۡ أَظۡلَمُ مِمَّن كَتَمَ شَهَٰدَةً عِندَهُۥ مِنَ ٱللَّهِۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ
Or do you say, “Abraham, and Ishmael, and Isaac, and Jacob, and the tribes were Jews or Christians”?’ Say: ‘Do you know better, or God? Who is more evil than the one who conceals a testimony which he has from God? God is not oblivious of what you do.’
تَقُولُونَ
you say
يَقُولُونَ
they say
The prefix changes from 'ta' (second person) with dots on top to 'ya' (third person) with dots on the bottom, shifting the subject from 'you' to 'they'.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Shu'bah, Susi, Warsh
تَقُولُونَ
do you say
يَقُولُونَ
do they say
The verb prefix changes from Ta' to Ya', shifting the subject from the second-person plural 'you say' to the third-person plural 'they say'.
Hisham, Ibn Dhakwan
قَدۡ نَرَىٰ تَقَلُّبَ وَجۡهِكَ فِي ٱلسَّمَآءِۖ فَلَنُوَلِّيَنَّكَ قِبۡلَةٗ تَرۡضَىٰهَاۚ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ وَحَيۡثُ مَا كُنتُمۡ فَوَلُّواْ وُجُوهَكُمۡ شَطۡرَهُۥۗ وَإِنَّ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ لَيَعۡلَمُونَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّهِمۡۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا يَعۡمَلُونَ
We do see you turning your face about in the sky, and We shall indeed turn you in a direction which you will be pleased with. Turn your face in the direction of the Sacred Mosque, and wherever you are, turn your faces in its direction. Surely those who have been given the Book know indeed that it is the truth from their Lord. God is not oblivious of what they do.
يَعۡمَلُونَ
they do
تَعۡمَلُونَ
you do
The prefix letter changes from ya (third-person plural 'they do') in Hafs to ta (second-person plural 'you do') in the variant, shifting the reference from those who were given the Book to the believers.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Khalaf, Khallad, Rawh
وَمِنۡ حَيۡثُ خَرَجۡتَ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۖ وَإِنَّهُۥ لَلۡحَقُّ مِن رَّبِّكَۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ
From wherever you go forth, turn your face toward the Sacred Mosque. Surely it is the truth indeed from your Lord. God is not oblivious of what you do.
تَعۡمَلُونَ
you do
يَعۡمَلُونَ
they do
The verbal prefix changed from a ta' to a ya', shifting the subject from the second person plural ('you do') to the third person plural ('they do').
Duri Abu 'Amr, Susi
وَمِنَ ٱلنَّاسِ مَن يَتَّخِذُ مِن دُونِ ٱللَّهِ أَندَادٗا يُحِبُّونَهُمۡ كَحُبِّ ٱللَّهِۖ وَٱلَّذِينَ ءَامَنُوٓاْ أَشَدُّ حُبّٗا لِّلَّهِۗ وَلَوۡ يَرَى ٱلَّذِينَ ظَلَمُوٓاْ إِذۡ يَرَوۡنَ ٱلۡعَذَابَ أَنَّ ٱلۡقُوَّةَ لِلَّهِ جَمِيعٗا وَأَنَّ ٱللَّهَ شَدِيدُ ٱلۡعَذَابِ
But (there are) some of the people who set up rivals to God. They love them with a love like (that given to) God. Yet those who believe are stronger in love for God. If (only) those who do evil could see (the Day), when they will see the punishment, that the power (belongs) to God altogether, and that God is harsh in punishment.
يَرَى ... يَرَوۡنَ
could see ... will see
تَرَى ... يُرَوۡنَ
you could see ... are made to see
The variant features two changes: the first verb shifts from the 3rd person 'يَرَى' (they/he could see) to the 2nd person 'تَرَى' (you could see) via a diacritical dot change (ya to ta). The second verb changes from the active 'يَرَوۡنَ' (they will see) to the passive 'يُرَوۡنَ' (they are made to see) via a vowel change (harakat).
Hisham, Ibn Dhakwan
يَرَى
could see
تَرَى
you could see
The verb changes from the third person 'yara' (he/they see) to the second person 'tara' (you see) due to a difference in the diacritical dots (ya vs. ta). This shifts the subject of the verb from 'those who do evil' to the listener ('you').
Rawh, Ruways
۞يَسۡـَٔلُونَكَ عَنِ ٱلۡخَمۡرِ وَٱلۡمَيۡسِرِۖ قُلۡ فِيهِمَآ إِثۡمٞ كَبِيرٞ وَمَنَٰفِعُ لِلنَّاسِ وَإِثۡمُهُمَآ أَكۡبَرُ مِن نَّفۡعِهِمَاۗ وَيَسۡـَٔلُونَكَ مَاذَا يُنفِقُونَۖ قُلِ ٱلۡعَفۡوَۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلۡأٓيَٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ
They ask you about wine and games of chance. Say: ‘In both of them (there is) great sin, but (also some) benefits for the people, yet their sin is greater than their benefit.’ They ask you about what they should contribute. Say: ‘The excess.’ In this way God makes clear to you the signs, so that you may reflect
كَبِيرٞ
great
كَثِيرٞ
much
The letter ba' (ب) with one dot below in Hafs is read as tha' (ث) with three dots above in the variant. This changes the meaning from 'great' (in magnitude) to 'much' (in quantity).
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad
أَوۡ كَٱلَّذِي مَرَّ عَلَىٰ قَرۡيَةٖ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحۡيِۦ هَٰذِهِ ٱللَّهُ بَعۡدَ مَوۡتِهَاۖ فَأَمَاتَهُ ٱللَّهُ مِاْئَةَ عَامٖ ثُمَّ بَعَثَهُۥۖ قَالَ كَمۡ لَبِثۡتَۖ قَالَ لَبِثۡتُ يَوۡمًا أَوۡ بَعۡضَ يَوۡمٖۖ قَالَ بَل لَّبِثۡتَ مِاْئَةَ عَامٖ فَٱنظُرۡ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمۡ يَتَسَنَّهۡۖ وَٱنظُرۡ إِلَىٰ حِمَارِكَ وَلِنَجۡعَلَكَ ءَايَةٗ لِّلنَّاسِۖ وَٱنظُرۡ إِلَى ٱلۡعِظَامِ كَيۡفَ نُنشِزُهَا ثُمَّ نَكۡسُوهَا لَحۡمٗاۚ فَلَمَّا تَبَيَّنَ لَهُۥ قَالَ أَعۡلَمُ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
Or (have you not considered) the example of the one who passed by a town that had collapsed in ruins? He said, ‘How will God give this (town) life after its death?’ So God caused him to die for a hundred years, (and) then raised him up. He said, ‘How long have you remained (dead)?’ He said, ‘I have remained (dead) for a day or part of a day.’ He said, ‘No! You have remained (dead) for a hundred years. Look at your food and drink, it has not spoiled, and look at your donkey – and (this happened) so that We might make you a sign to the people – and look at the bones, how We raise them up, (and) then clothe them with flesh.’ So when it became clear to him, he said, ‘I know that God is powerful over everything.’
نُنشِزُهَا
We raise them up
نُنشِرُهَا
We revivify them
The presence of a dot changes the letter from a ra (ر) to a zay (ز), altering the root from n-sh-r (to resurrect/revivify) to n-sh-z (to raise/assemble the bones).
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
إِن تُبۡدُواْ ٱلصَّدَقَٰتِ فَنِعِمَّا هِيَۖ وَإِن تُخۡفُوهَا وَتُؤۡتُوهَا ٱلۡفُقَرَآءَ فَهُوَ خَيۡرٞ لَّكُمۡۚ وَيُكَفِّرُ عَنكُم مِّن سَيِّـَٔاتِكُمۡۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ
If you make freewill offerings publicly, that is excellent, but if you hide it and give it to the poor, that is better for you, and will absolve you of some of your evil deeds. God is aware of what you do.
وَيُكَفِّرُ
will absolve
وَنُكَفِّرْ
We will remit
The verb prefix changes from 'ya' (third person singular) to 'nun' (first person plural), shifting the meaning from 'He/it will absolve' to 'We will remit'. Additionally, the vowel on the final letter changes from indicative (dhamma) to jussive (sukoon).
Abu Al-Harith, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Warsh
يُكَفِّرُ
will absolve
نُكَفِّرُ
We will remit
The prefix letter changes from a ya (two dots below) to a nun (one dot above), shifting the subject of the verb from third-person singular ('He') to first-person plural ('We').
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Shu'bah, Susi
ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيۡهِ مِن رَّبِّهِۦ وَٱلۡمُؤۡمِنُونَۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَـٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيۡنَ أَحَدٖ مِّن رُّسُلِهِۦۚ وَقَالُواْ سَمِعۡنَا وَأَطَعۡنَاۖ غُفۡرَانَكَ رَبَّنَا وَإِلَيۡكَ ٱلۡمَصِيرُ
The messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in God, and His angels, and His Books, and His messengers. We make no distinction between any of His messengers. And they say, ‘We hear and obey. (Grant us) Your forgiveness, our Lord. To You is the (final) destination.’
نُفَرِّقُ
We make no distinction
يُفَرِّقُ
He makes no distinction
The verbal prefix changes from 'nun' in Hafs (first person plural 'We') to 'ya' in the variant (third person singular 'He'), referring back to 'Each one' (kullun).
Rawh, Ruways
قُل لِّلَّذِينَ كَفَرُواْ سَتُغۡلَبُونَ وَتُحۡشَرُونَ إِلَىٰ جَهَنَّمَۖ وَبِئۡسَ ٱلۡمِهَادُ
Say to those who disbelieve: ‘You will be conquered and gathered into Gehenna – it is an evil bed!’
سَتُغۡلَبُونَ وَتُحۡشَرُونَ
You will be conquered and gathered
سَيُغۡلَبُونَ وَيُحۡشَرُونَ
they shall be overcome and herded
The prefix letters change from ta' (second person 'you') to ya' (third person 'they') by shifting the dots, changing the address from direct to indirect.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq
قَدۡ كَانَ لَكُمۡ ءَايَةٞ فِي فِئَتَيۡنِ ٱلۡتَقَتَاۖ فِئَةٞ تُقَٰتِلُ فِي سَبِيلِ ٱللَّهِ وَأُخۡرَىٰ كَافِرَةٞ يَرَوۡنَهُم مِّثۡلَيۡهِمۡ رَأۡيَ ٱلۡعَيۡنِۚ وَٱللَّهُ يُؤَيِّدُ بِنَصۡرِهِۦ مَن يَشَآءُۚ إِنَّ فِي ذَٰلِكَ لَعِبۡرَةٗ لِّأُوْلِي ٱلۡأَبۡصَٰرِ
There was a sign for you in the two cohorts which met: one cohort fighting in the way of God, and another disbelieving. They saw them twice as many (as themselves) with (their own) eyesight. God supports with His help whomever He pleases. Surely in that is a lesson indeed for those have sight.
يَرَوۡنَهُم
They saw them
تَرَوْنَهُم
Youpl see them
The verb shifts from the 3rd person plural 'yarawnahum' (they see them) to the 2nd person plural 'tarawnahum' (you see them) by changing the prefix letter from ya (ي) to ta (ت), which is a difference in the placement of dots.
Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
وَيُعَلِّمُهُ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَٱلتَّوۡرَىٰةَ وَٱلۡإِنجِيلَ
And He will teach him the Book and the wisdom, and the Torah and the Gospel.
وَيُعَلِّمُهُ
And He will teach him
وَنُعَلِّمُهُ
And We will teach him
The imperfect prefix changes from yā' (two dots below) to nūn (one dot above), shifting the subject from the third-person 'He' to the first-person plural 'We'.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Qunbul, Susi
وَأَمَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ فَيُوَفِّيهِمۡ أُجُورَهُمۡۗ وَٱللَّهُ لَا يُحِبُّ ٱلظَّـٰلِمِينَ
As for those who believe and do righteous deeds, He will pay them their rewards in full. God does not love the evildoers.
فَيُوَفِّيهِمۡ
He will pay them
فَنُوَفِّيهِمُۥٓ
We will render to them
The imperfect verb prefix changes from ya (ي) indicating third-person singular ('He') to nun (ن) indicating first-person plural ('We') due to a change in the diacritical dots.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Rawh, Shu'bah, Susi, Warsh
أَفَغَيۡرَ دِينِ ٱللَّهِ يَبۡغُونَ وَلَهُۥٓ أَسۡلَمَ مَن فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ طَوۡعٗا وَكَرۡهٗا وَإِلَيۡهِ يُرۡجَعُونَ
Do they desire a religion other than God’s, when whoever is in the heavens and the earth has submitted to Him, willingly or unwillingly, and to Him they will be returned?
يَبۡغُونَ / يُرۡجَعُونَ
they desire / they will be returned
تَبْغُونَ / تُرْجَعُونَ
you desire / you return
The verbs shift from the 3rd person plural prefix 'ya' to the 2nd person plural prefix 'ta', changing the address from 'they' to 'you'.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Shu'bah, Susi, Warsh
وَمَا يَفۡعَلُواْ مِنۡ خَيۡرٖ فَلَن يُكۡفَرُوهُۗ وَٱللَّهُ عَلِيمُۢ بِٱلۡمُتَّقِينَ
Whatever good they do, they will not be denied (the reward of) it. God knows the ones who guard (themselves).
يَفۡعَلُواْ - يُكۡفَرُوهُ
they do - they will not be denied
تَفْعَلُواْ - تُكْفَرُوهُ
you (pl) do - you will not be denied
The verbs change from third-person plural (with 'yaa') to second-person plural (with 'taa'), shifting the meaning from 'they do / they will not be denied' to 'you do / you will not be denied'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَكُونُواْ كَٱلَّذِينَ كَفَرُواْ وَقَالُواْ لِإِخۡوَٰنِهِمۡ إِذَا ضَرَبُواْ فِي ٱلۡأَرۡضِ أَوۡ كَانُواْ غُزّٗى لَّوۡ كَانُواْ عِندَنَا مَا مَاتُواْ وَمَا قُتِلُواْ لِيَجۡعَلَ ٱللَّهُ ذَٰلِكَ حَسۡرَةٗ فِي قُلُوبِهِمۡۗ وَٱللَّهُ يُحۡيِۦ وَيُمِيتُۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٞ
You who believe! Do not be like those who disbelieve, and say of their brothers when they strike forth on the earth or are on a raid, ‘If they had been with us, they would not have died or been killed’ – so that God may make that a (cause of) regret in their hearts. (It is) God (who) gives life and causes death. God sees what you do.
تَعۡمَلُونَ
you do
يَعۡمَلُونَ
they do
The verb shifts from second-person plural 'you do' (referring to the believers) to third-person plural 'they do' (referring to the disbelievers) due to a difference in a single diacritical dot (Ta vs. Ya).
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul
وَلَئِن قُتِلۡتُمۡ فِي سَبِيلِ ٱللَّهِ أَوۡ مُتُّمۡ لَمَغۡفِرَةٞ مِّنَ ٱللَّهِ وَرَحۡمَةٌ خَيۡرٞ مِّمَّا يَجۡمَعُونَ
If indeed you are killed in the way of God, or die – forgiveness from God, and mercy, are indeed better than what they accumulate.
يَجۡمَعُونَ
they accumulate
تَجْمَعُونَ
you hoard
The prefix consonant changes from ya (ي with two dots below) to ta (ت with two dots above), shifting the verb from the third person ('they accumulate') to the second person ('you hoard'), addressing the believers directly rather than speaking about them.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَلَا تَحۡسَبَنَّ ٱلَّذِينَ قُتِلُواْ فِي سَبِيلِ ٱللَّهِ أَمۡوَٰتَۢاۚ بَلۡ أَحۡيَآءٌ عِندَ رَبِّهِمۡ يُرۡزَقُونَ
Do not think of those who have been killed in the way of God as dead. No! (They are) alive with their Lord (and) provided for,
تَحۡسَبَنَّ
think
يَحۡسَبَنَّ
he think
The prefix letter changes via diacritical dots from a taa' (2nd person 'you') in Hafs to a yaa' (3rd person 'he') in the variant, shifting the verb's subject.
Hisham
وَلَا يَحۡسَبَنَّ ٱلَّذِينَ كَفَرُوٓاْ أَنَّمَا نُمۡلِي لَهُمۡ خَيۡرٞ لِّأَنفُسِهِمۡۚ إِنَّمَا نُمۡلِي لَهُمۡ لِيَزۡدَادُوٓاْ إِثۡمٗاۖ وَلَهُمۡ عَذَابٞ مُّهِينٞ
And let not those who disbelieve think that We spare them for their own good. We only spare them so that they will increase in sin! For them (there is) a humiliating punishment.
يَحۡسَبَنَّ
think
تَحۡسَبَنَّ
thinksg
The verb prefix changes from ya' (third person) to ta' (second person singular), shifting the subject of the verb from the disbelievers to the Prophet.
Khalaf, Khallad
وَلَا يَحۡسَبَنَّ ٱلَّذِينَ يَبۡخَلُونَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦ هُوَ خَيۡرٗا لَّهُمۖ بَلۡ هُوَ شَرّٞ لَّهُمۡۖ سَيُطَوَّقُونَ مَا بَخِلُواْ بِهِۦ يَوۡمَ ٱلۡقِيَٰمَةِۗ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ
And let not those who are stingy with what God has given them of His favor think that it is good for them. No! It is bad for them. What they are stingy with will be hung about their necks on the Day of Resurrection. To God (belongs) the inheritance of the heavens and the earth. God is aware of what you do.
يَحۡسَبَنَّ
think
تَحۡسَبَنَّ
thinksg
The verb changes from the 3rd person 'yaḥsabanna' (let [not] think) to the 2nd person 'taḥsabanna' (do [not] think), shifting the grammatical subject and directly addressing a singular listener (often understood as the Prophet).
Khalaf, Khallad
تَعۡمَلُونَ
you do
يَعۡمَلُونَ
they do
The verb prefix changes from the letter ta- to ya- via a difference in diacritical dots, shifting the address from the second-person 'you do' to the third-person 'they do'.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
لَّقَدۡ سَمِعَ ٱللَّهُ قَوۡلَ ٱلَّذِينَ قَالُوٓاْ إِنَّ ٱللَّهَ فَقِيرٞ وَنَحۡنُ أَغۡنِيَآءُۘ سَنَكۡتُبُ مَا قَالُواْ وَقَتۡلَهُمُ ٱلۡأَنۢبِيَآءَ بِغَيۡرِ حَقّٖ وَنَقُولُ ذُوقُواْ عَذَابَ ٱلۡحَرِيقِ
Certainly God has heard the words of those who said, ‘Surely God is poor and we are rich.’ We shall write down what they have said, along with their killing the prophets without any right, and We shall say, ‘Taste the punishment of the burning (Fire)!
سَنَكۡتُبُ ... وَنَقُولُ
We shall write down ... and We shall say
سَيَكْتُبُ ... وَيَقُولُ
He will write down ... and He will say
The prefix letters on the verbs change from Nun (indicating 1st person plural 'We') to Yaa (indicating 3rd person singular 'He'), which shifts the pronoun referring to God.
Khalaf, Khallad
وَإِذۡ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكۡتُمُونَهُۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمۡ وَٱشۡتَرَوۡاْ بِهِۦ ثَمَنٗا قَلِيلٗاۖ فَبِئۡسَ مَا يَشۡتَرُونَ
(Remember) when God took a covenant with those who had been given the Book: ‘You shall indeed make it clear to the people, and shall not conceal it.’ But they tossed it behind their backs, and sold it for a small price. Evil is what they purchased!
لَتُبَيِّنُنَّهُۥ ... تَكۡتُمُونَهُۥ
You shall indeed make it clear ... and shall not conceal it
لَيُبَيِّنُنَّهُۥ ... يَكۡتُمُونَهُۥ
they shall make it evident ... and not conceal it
The prefixes of the verbs change from 'ta' (ت) indicating 2nd person plural ('You') to 'ya' (ي) indicating 3rd person plural ('They'), shifting the statement from a direct address to a description of their obligation.
Bazzi, Duri Abu 'Amr, Qunbul, Shu'bah, Susi
لَا تَحۡسَبَنَّ ٱلَّذِينَ يَفۡرَحُونَ بِمَآ أَتَواْ وَّيُحِبُّونَ أَن يُحۡمَدُواْ بِمَا لَمۡ يَفۡعَلُواْ فَلَا تَحۡسَبَنَّهُم بِمَفَازَةٖ مِّنَ ٱلۡعَذَابِۖ وَلَهُمۡ عَذَابٌ أَلِيمٞ
Do not think (that) those who gloat over what they have brought, and like to be praised for what they have not done – do not think that they are in (a place of) safety from the punishment. For them (there is) a painful punishment.
تَحۡسَبَنَّ / تَحۡسَبَنَّهُم
Do not think / do not think that they
يَحۡسِبَنَّ / يَحۡسِبُنَّهُمُ
should they think / should they think of them(selves)
The verb prefixes change from 'ta' (2nd person singular 'you') to 'ya' (3rd person 'he/they'), shifting the meaning from addressing the listener ('do not think') to referring to the wrongdoers themselves ('they should not think').
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qunbul, Susi
تَحۡسَبَنَّ
think
يَحْسِبَنَّ
they think
The verb prefix changes from 'ta' (2nd person, 'you think') to 'ya' (3rd person, 'they think'), shifting the subject of the verse from the listener to the wrongdoers.
Qalun, Warsh
تِلۡكَ حُدُودُ ٱللَّهِۚ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ يُدۡخِلۡهُ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَاۚ وَذَٰلِكَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ
Those are the limits (set by) God. Whoever obeys God and His messenger – He will cause him to enter Gardens through which rivers flow, there to remain. That is the great triumph!
يُدۡخِلۡهُ
He will cause him to enter
نُدْخِلْهُ
We enter him into
The prefix changes from yaa to noon, shifting the subject of the verb from third person singular ('He') to first person majestic plural ('We').
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَمَن يَعۡصِ ٱللَّهَ وَرَسُولَهُۥ وَيَتَعَدَّ حُدُودَهُۥ يُدۡخِلۡهُ نَارًا خَٰلِدٗا فِيهَا وَلَهُۥ عَذَابٞ مُّهِينٞ
But whoever disobeys God and His messenger, and transgresses His limits – He will cause him to enter the Fire, there to remain. For him (there is) a humiliating punishment.
يُدۡخِلۡهُ
He will cause him to enter
نُدْخِلْهُ
We enter him
The prefix changes from a 'ya' (two dots below) to a 'nun' (one dot above), shifting the subject from the third-person singular 'He' to the first-person plural 'We' (the royal We).
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
أَلَمۡ تَرَ إِلَى ٱلَّذِينَ قِيلَ لَهُمۡ كُفُّوٓاْ أَيۡدِيَكُمۡ وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ فَلَمَّا كُتِبَ عَلَيۡهِمُ ٱلۡقِتَالُ إِذَا فَرِيقٞ مِّنۡهُمۡ يَخۡشَوۡنَ ٱلنَّاسَ كَخَشۡيَةِ ٱللَّهِ أَوۡ أَشَدَّ خَشۡيَةٗۚ وَقَالُواْ رَبَّنَا لِمَ كَتَبۡتَ عَلَيۡنَا ٱلۡقِتَالَ لَوۡلَآ أَخَّرۡتَنَآ إِلَىٰٓ أَجَلٖ قَرِيبٖۗ قُلۡ مَتَٰعُ ٱلدُّنۡيَا قَلِيلٞ وَٱلۡأٓخِرَةُ خَيۡرٞ لِّمَنِ ٱتَّقَىٰ وَلَا تُظۡلَمُونَ فَتِيلًا
Do you not see those to whom it was said, ‘Restrain your hands, and observe the prayer and give the alms’? Then, when fighting is prescribed for them, suddenly (there is) a group of them who fear the people as (much as) they fear God, or even more. And they say, ‘Our Lord, why have you prescribed fighting for us? Why not spare us for a time near (at hand)?’ Say: ‘The enjoyment of this world is a small thing, but the Hereafter is better for the one who guards (himself). You will not be done evil in the slightest.’
تُظۡلَمُونَ
You will not be done evil
يُظۡلَمُونَ
they will not be dealt with unjustly
The prefix letter changes from a taa' (ت) with two dots above to a yaa' (ي) with two dots below, shifting the passive verb's subject from the second person plural ('you') to the third person plural ('they').
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا ضَرَبۡتُمۡ فِي سَبِيلِ ٱللَّهِ فَتَبَيَّنُواْ وَلَا تَقُولُواْ لِمَنۡ أَلۡقَىٰٓ إِلَيۡكُمُ ٱلسَّلَٰمَ لَسۡتَ مُؤۡمِنٗا تَبۡتَغُونَ عَرَضَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا فَعِندَ ٱللَّهِ مَغَانِمُ كَثِيرَةٞۚ كَذَٰلِكَ كُنتُم مِّن قَبۡلُ فَمَنَّ ٱللَّهُ عَلَيۡكُمۡ فَتَبَيَّنُوٓاْۚ إِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرٗا
You who believe! When you strike forth in the way of God, be discerning, and do not say to the one who offers you peace, ‘You are not a believer,’ seeking (the fleeting) goods of this present life. For (there are) many spoils with God. You (too) were like that before, but God bestowed favor on you. So be discerning. Surely God is aware of what you do.
فَتَبَيَّنُواْ
be discerning
فَتَثَبَّتُواْ
ascertain (the truth)
A change in diacritical dots alters the word's root from b-y-n (seeking clarity/being discerning) to th-b-t (to verify/ascertain/stand firm), though the skeletal text (rasm) remains identical.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
۞لَّا خَيۡرَ فِي كَثِيرٖ مِّن نَّجۡوَىٰهُمۡ إِلَّا مَنۡ أَمَرَ بِصَدَقَةٍ أَوۡ مَعۡرُوفٍ أَوۡ إِصۡلَٰحِۭ بَيۡنَ ٱلنَّاسِۚ وَمَن يَفۡعَلۡ ذَٰلِكَ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِ فَسَوۡفَ نُؤۡتِيهِ أَجۡرًا عَظِيمٗا
(There is) no good in much of their secret talk, except for the one who commands voluntary giving, or what is right, or setting (things) right among the people. Whoever does that, seeking the approval of God – We shall give him a great reward.
نُؤۡتِيهِ
We shall give him
يُوتِيهِ
He will bring him
The prefix changes from a nun to a ya, shifting the subject from the first person plural 'We' to the third person singular 'He'. There is also a secondary change of dropping the hamza.
Duri Abu 'Amr, Idris, Ishaq, Khalaf, Khallad, Susi
لَّـٰكِنِ ٱلرَّـٰسِخُونَ فِي ٱلۡعِلۡمِ مِنۡهُمۡ وَٱلۡمُؤۡمِنُونَ يُؤۡمِنُونَ بِمَآ أُنزِلَ إِلَيۡكَ وَمَآ أُنزِلَ مِن قَبۡلِكَۚ وَٱلۡمُقِيمِينَ ٱلصَّلَوٰةَۚ وَٱلۡمُؤۡتُونَ ٱلزَّكَوٰةَ وَٱلۡمُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ أُوْلَـٰٓئِكَ سَنُؤۡتِيهِمۡ أَجۡرًا عَظِيمًا
But the ones who are firm in knowledge among them – and the believers – believe in what has been sent down to you, and what has been sent down before you. And the ones who observe the prayer, and who give the alms, and who believe in God and the Last Day, those – We shall give them a great reward.
سَنُؤۡتِيهِمۡ
We shall give them
سَيُؤۡتِيهِمۡ
He will bring them
The Hafs reading uses the first-person plural prefix Nun ('We shall give them'), whereas the variant reading uses the third-person singular prefix Ya ('He will give them'), changing the grammatical person referring to God.
Idris, Ishaq, Khalaf, Khallad
أَفَحُكۡمَ ٱلۡجَٰهِلِيَّةِ يَبۡغُونَۚ وَمَنۡ أَحۡسَنُ مِنَ ٱللَّهِ حُكۡمٗا لِّقَوۡمٖ يُوقِنُونَ
Is it the judgment of the (time of) ignorance they seek? Yet who is better in judgment than God, for a people who are certain (in their belief)?
يَبۡغُونَ
they seek
تَبۡغُونَ
youpl desire
The verb changes from third-person plural 'they seek' to second-person plural 'you desire' by changing the initial ya to a ta, shifting the address from about them to directly to them.
Hisham, Ibn Dhakwan
إِذۡ قَالَ ٱلۡحَوَارِيُّونَ يَٰعِيسَى ٱبۡنَ مَرۡيَمَ هَلۡ يَسۡتَطِيعُ رَبُّكَ أَن يُنَزِّلَ عَلَيۡنَا مَآئِدَةٗ مِّنَ ٱلسَّمَآءِۖ قَالَ ٱتَّقُواْ ٱللَّهَ إِن كُنتُم مُّؤۡمِنِينَ
And when the disciples said, ‘Jesus, son of Mary! Is your Lord able to send down on us a table from the sky?,’ he said, ‘Guard (yourselves) against God, if you are believers.’
يَسۡتَطِيعُ رَبُّكَ
Is your Lord able
تَسْتَطِيعُ رَبَّكَ
can you (ask) your Lord
The verb changes from the third person 'yastaṭīʿu' (is He able) to the second person 'tastaṭīʿu' (can you [ask]). Consequently, the word 'Lord' changes from the nominative subject (rabbuka) to the accusative object (rabbaka) via a vowel difference.
Abu Al-Harith, Duri Al-Kisa'i
وَيَوۡمَ نَحۡشُرُهُمۡ جَمِيعٗا ثُمَّ نَقُولُ لِلَّذِينَ أَشۡرَكُوٓاْ أَيۡنَ شُرَكَآؤُكُمُ ٱلَّذِينَ كُنتُمۡ تَزۡعُمُونَ
On the Day when We shall gather them – all (of them) – We shall say to those who associated, ‘Where are your associates whom you used to claim (as gods)?’
نَحۡشُرُهُمۡ
We shall gather them
يَحۡشُرُهُمۡ
He herds them
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.
Rawh, Ruways
ثُمَّ لَمۡ تَكُن فِتۡنَتُهُمۡ إِلَّآ أَن قَالُواْ وَٱللَّهِ رَبِّنَا مَا كُنَّا مُشۡرِكِينَ
Then their only excuse will be to claim, ‘By God, our Lord! We have not been idolaters.’
تَكُن فِتۡنَتُهُمۡ
excuse will be
يَكُن فِتۡنَتَهُمۡ
turmoil was
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.
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad, Rawh, Ruways
وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَآ إِلَّا لَعِبٞ وَلَهۡوٞۖ وَلَلدَّارُ ٱلۡأٓخِرَةُ خَيۡرٞ لِّلَّذِينَ يَتَّقُونَۚ أَفَلَا تَعۡقِلُونَ
This present life is nothing but jest and diversion. Yet the Home of the Hereafter is indeed better for the ones who guard (themselves). Will you not understand?
تَعۡقِلُونَ
you understand
يَعۡقِلُونَ
they reason
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').
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Shu'bah, Susi
قُلۡ إِنِّي عَلَىٰ بَيِّنَةٖ مِّن رَّبِّي وَكَذَّبۡتُم بِهِۦۚ مَا عِندِي مَا تَسۡتَعۡجِلُونَ بِهِۦٓۚ إِنِ ٱلۡحُكۡمُ إِلَّا لِلَّهِۖ يَقُصُّ ٱلۡحَقَّۖ وَهُوَ خَيۡرُ ٱلۡفَٰصِلِينَ
Say: ‘I (stand) on a clear sign from my Lord, but you have called it a lie. What you seek to hurry is not in my power. Judgment (belongs) only to God. He recounts the truth, and He is the best of judges.’
يَقُصُّ
He recounts
يَقۡضِ
He decrees
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).
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways, Susi
وَأَقۡسَمُواْ بِٱللَّهِ جَهۡدَ أَيۡمَٰنِهِمۡ لَئِن جَآءَتۡهُمۡ ءَايَةٞ لَّيُؤۡمِنُنَّ بِهَاۚ قُلۡ إِنَّمَا ٱلۡأٓيَٰتُ عِندَ ٱللَّهِۖ وَمَا يُشۡعِرُكُمۡ أَنَّهَآ إِذَا جَآءَتۡ لَا يُؤۡمِنُونَ
They have sworn by God the most solemn of their oaths: if indeed a sign comes to them, they will indeed believe in it. Say: ‘The signs (are) only with God.’ What will make you realize that, when it does come, they will not believe?
يُؤۡمِنُونَ
they will not believe
تُؤۡمِنُونَ
youpl would still not believe
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)'.
Hisham, Ibn Dhakwan
وَيَوۡمَ يَحۡشُرُهُمۡ جَمِيعٗا يَٰمَعۡشَرَ ٱلۡجِنِّ قَدِ ٱسۡتَكۡثَرۡتُم مِّنَ ٱلۡإِنسِۖ وَقَالَ أَوۡلِيَآؤُهُم مِّنَ ٱلۡإِنسِ رَبَّنَا ٱسۡتَمۡتَعَ بَعۡضُنَا بِبَعۡضٖ وَبَلَغۡنَآ أَجَلَنَا ٱلَّذِيٓ أَجَّلۡتَ لَنَاۚ قَالَ ٱلنَّارُ مَثۡوَىٰكُمۡ خَٰلِدِينَ فِيهَآ إِلَّا مَا شَآءَ ٱللَّهُۚ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٞ
On the Day when He will gather them all together: ‘Assembly of the jinn! You have acquired many of humankind.’ And their allies among humankind will say, ‘Our Lord, some of us have profited by others, but (now) we have reached our time which You appointed for us.’ He will say, ‘The Fire is your dwelling place, there to remain’ – except for whomever God pleases. Surely your Lord is wise, knowing.
يَحۡشُرُهُمۡ
He will gather them
نَحْشُرُهُمْ
We herd them
The verbal prefix changes from ya (He) to nun (We), shifting the subject from third-person singular to first-person plural.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Ruways, Shu'bah, Susi, Warsh
وَلِكُلّٖ دَرَجَٰتٞ مِّمَّا عَمِلُواْۚ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا يَعۡمَلُونَ
And for each (there are) ranks according to what they have done, and your Lord is not oblivious of what they do.
يَعۡمَلُونَ
they do
تَعْمَلُونَ
you acted
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.
Hisham, Ibn Dhakwan
ٱتَّبِعُواْ مَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُمۡ وَلَا تَتَّبِعُواْ مِن دُونِهِۦٓ أَوۡلِيَآءَۗ قَلِيلٗا مَّا تَذَكَّرُونَ
Follow what has been sent down to you from your Lord, and do not follow any allies other than Him. Little do you take heed!
تَذَكَّرُونَ
you take heed
يَذَّكَّرُونَ
they remind themselves
The prefix letter 'ta' (indicating second person 'you') changes to 'ya' (indicating third person 'they'), shifting the subject of the verb from direct address to third person plural.
Hisham, Ibn Dhakwan
وَهُوَ ٱلَّذِي يُرۡسِلُ ٱلرِّيَٰحَ بُشۡرَۢا بَيۡنَ يَدَيۡ رَحۡمَتِهِۦۖ حَتَّىٰٓ إِذَآ أَقَلَّتۡ سَحَابٗا ثِقَالٗا سُقۡنَٰهُ لِبَلَدٖ مَّيِّتٖ فَأَنزَلۡنَا بِهِ ٱلۡمَآءَ فَأَخۡرَجۡنَا بِهِۦ مِن كُلِّ ٱلثَّمَرَٰتِۚ كَذَٰلِكَ نُخۡرِجُ ٱلۡمَوۡتَىٰ لَعَلَّكُمۡ تَذَكَّرُونَ
He (it is) who sends the winds as good news before His mercy, until, when it brings a cloud heavy (with rain), We drive it to some barren land, and send down water by means of it, and bring forth by means of it every (kind of) fruit. In this way We bring forth the dead, so that you may take heed.
بُشۡرَۢا
as good news
نُشُرًا
as a revival
The first letter changes from a ba' (ب) with a dot below to a nun (ن) with a dot above. This changes the root of the word, altering the meaning from bringing 'good news' to 'spreading' or 'revival'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq
بُشۡرَۢا
good news
نُشُراَۢ
revivers
The difference is primarily in the diacritical dots, changing the initial ba (ب) to a nun (ن), along with a vowel change on the shin. This shifts the root from B-Sh-R (glad tidings) to N-Sh-R (spreading/reviving), altering the metaphor of the winds from announcers of rain to active spreaders or revivers.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
حَقِيقٌ عَلَىٰٓ أَن لَّآ أَقُولَ عَلَى ٱللَّهِ إِلَّا ٱلۡحَقَّۚ قَدۡ جِئۡتُكُم بِبَيِّنَةٖ مِّن رَّبِّكُمۡ فَأَرۡسِلۡ مَعِيَ بَنِيٓ إِسۡرَـٰٓءِيلَ
(There is) an obligation on (me) that I do not say about God (anything) but the truth. I have brought you a clear sign from your Lord, so send forth the Sons of Israel with me.’
عَلَىٰٓ
on
عَلَيَّ
upon me
The variant adds the first-person singular pronoun suffix, changing the literal preposition 'on' to 'upon me'.
Qalun, Warsh
وَلَمَّا سُقِطَ فِيٓ أَيۡدِيهِمۡ وَرَأَوۡاْ أَنَّهُمۡ قَدۡ ضَلُّواْ قَالُواْ لَئِن لَّمۡ يَرۡحَمۡنَا رَبُّنَا وَيَغۡفِرۡ لَنَا لَنَكُونَنَّ مِنَ ٱلۡخَٰسِرِينَ
But when they stumbled and saw that they had gone astray, they said, ‘If indeed our Lord does not have compassion on us, and does not forgive us, we shall indeed be among the losers.’
يَرۡحَمۡنَا رَبُّنَا وَيَغۡفِرۡ
our Lord does not have compassion on us, and does not forgive us
تَرْحَمْنَا رَبَّنَا وَتَغْفِرْ
You extend Your mercy to us, our Lord, and forgive us
The verbs change from third-person (He has mercy, He forgives) with 'Lord' as the nominative subject, to second-person (You have mercy, You forgive) with 'Lord' in the accusative case as a vocative (O our Lord).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq
وَإِذۡ قِيلَ لَهُمُ ٱسۡكُنُواْ هَٰذِهِ ٱلۡقَرۡيَةَ وَكُلُواْ مِنۡهَا حَيۡثُ شِئۡتُمۡ وَقُولُواْ حِطَّةٞ وَٱدۡخُلُواْ ٱلۡبَابَ سُجَّدٗا نَّغۡفِرۡ لَكُمۡ خَطِيٓـَٰٔتِكُمۡۚ سَنَزِيدُ ٱلۡمُحۡسِنِينَ
(Remember) when it was said to them, ‘Inhabit this town and eat of it wherever you please, and say: “Ḥiṭṭa,” and enter the gate in prostration. We shall forgive you your sins and increase the doers of good.’
نَّغۡفِرۡ لَكُمۡ خَطِيٓـَٰٔتِكُمۡ
We shall forgive you your sins
تُغْفَرْ لَكُمۡ خَطِيٓئَتُكُمۡ
your offense will be forgiven for you
The verb shifts from active first-person plural ('We shall forgive') to passive third-person feminine singular ('will be forgiven'), accompanied by a shift in the noun from plural accusative ('sins') to singular nominative ('offense').
Hisham, Ibn Dhakwan
نَّغۡفِرۡ
We shall forgive
تُغْفَرْ
will be forgiven
Hafs uses the first-person plural active verb 'We shall forgive' (نَّغۡفِرۡ) with a Nun, while the variant uses the third-person feminine singular passive verb 'will be forgiven' (تُغْفَرْ) with a Ta. This also shifts the grammatical case of the following word 'sins' (خَطِيئَات) from an accusative object to a nominative deputy subject.
Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
فَخَلَفَ مِنۢ بَعۡدِهِمۡ خَلۡفٞ وَرِثُواْ ٱلۡكِتَٰبَ يَأۡخُذُونَ عَرَضَ هَٰذَا ٱلۡأَدۡنَىٰ وَيَقُولُونَ سَيُغۡفَرُ لَنَا وَإِن يَأۡتِهِمۡ عَرَضٞ مِّثۡلُهُۥ يَأۡخُذُوهُۚ أَلَمۡ يُؤۡخَذۡ عَلَيۡهِم مِّيثَٰقُ ٱلۡكِتَٰبِ أَن لَّا يَقُولُواْ عَلَى ٱللَّهِ إِلَّا ٱلۡحَقَّ وَدَرَسُواْ مَا فِيهِۗ وَٱلدَّارُ ٱلۡأٓخِرَةُ خَيۡرٞ لِّلَّذِينَ يَتَّقُونَۚ أَفَلَا تَعۡقِلُونَ
And after them came successors (who) inherited the Book, taking (the fleeting) goods of this lower (world) and saying, ‘It will be forgiven us.’ And if there comes to them goods like that (again), they will take them. Has the covenant of the Book not been taken upon them, (namely) that they should not say about God (anything) but the truth? And have they (not) studied what is in it? The Home of the Hereafter is better for the ones who guard (themselves). Will you not understand?
تَعۡقِلُونَ
you understand
يَعۡقِلُونَ
they reason
The verb shifts from second person plural 'you understand' (using ta-) to third person plural 'they reason' (using ya-) due to a difference in the diacritical dots on the prefix letter.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Shu'bah, Susi
وَإِذۡ أَخَذَ رَبُّكَ مِنۢ بَنِيٓ ءَادَمَ مِن ظُهُورِهِمۡ ذُرِّيَّتَهُمۡ وَأَشۡهَدَهُمۡ عَلَىٰٓ أَنفُسِهِمۡ أَلَسۡتُ بِرَبِّكُمۡۖ قَالُواْ بَلَىٰ شَهِدۡنَآۚ أَن تَقُولُواْ يَوۡمَ ٱلۡقِيَٰمَةِ إِنَّا كُنَّا عَنۡ هَٰذَا غَٰفِلِينَ
(Remember) when your Lord took from the sons of Adam – from their loins – their descendants, and made them bear witness about themselves: ‘Am I not your Lord?’ They said, ‘Yes indeed! We bear witness.’ (We did that) so that you would not say on the Day of Resurrection, ‘Surely we were oblivious of this,’
ذُرِّيَّتَهُمۡ / تَقُولُواْ
their descendants / you would not say
ذُرِّيَّٰتِهِمۡ / يَقُولُواْ
the offspring(s) / they cannot say
There are two changes in this variant: 'descendants' changes from singular to plural (ذُرِّيَّٰتِهِمۡ) through a graphical/vowel difference, and the verb changes from the second-person 'you say' to the third-person 'they say' (يَقُولُواْ) via a diacritical difference in dots.
Duri Abu 'Amr, Susi
أَوۡ تَقُولُوٓاْ إِنَّمَآ أَشۡرَكَ ءَابَآؤُنَا مِن قَبۡلُ وَكُنَّا ذُرِّيَّةٗ مِّنۢ بَعۡدِهِمۡۖ أَفَتُهۡلِكُنَا بِمَا فَعَلَ ٱلۡمُبۡطِلُونَ
or say, ‘Our fathers were idolaters before (us), and we are descendants after them. Will You destroy us for what the perpetrators of falsehood did?’
تَقُولُوٓاْ
say
يَقُولُواْ
they say
The verb shifts from the second-person plural 'you say' (using taa with two dots on top) to the third-person plural 'they say' (using yaa with two dots on the bottom).
Duri Abu 'Amr, Susi
مَن يُضۡلِلِ ٱللَّهُ فَلَا هَادِيَ لَهُۥۚ وَيَذَرُهُمۡ فِي طُغۡيَٰنِهِمۡ يَعۡمَهُونَ
Whoever God leads astray has no guide. He leaves them in their insolent transgression, wandering blindly.
يَذَرُهُمۡ
He leaves them
نَذَرُهُمْ
We leave them
The imperfect prefix changes from 'ya' (third person singular, 'He leaves') to 'na' (first person plural, 'We leave'), shifting the subject of the action from Allah in the third person to the royal 'We'.
Bazzi, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh
وَقَٰتِلُوهُمۡ حَتَّىٰ لَا تَكُونَ فِتۡنَةٞ وَيَكُونَ ٱلدِّينُ كُلُّهُۥ لِلَّهِۚ فَإِنِ ٱنتَهَوۡاْ فَإِنَّ ٱللَّهَ بِمَا يَعۡمَلُونَ بَصِيرٞ
Fight them until (there) is no persecution and the religion – all of it – (belongs) to God. If they stop – surely God sees what they do.
يَعۡمَلُونَ
they do
تَعۡمَلُونَ
you do
The verbal prefix changes from ya (third-person 'they') to ta (second-person 'you'), shifting the focus from the actions of the disbelievers to the actions of the believers.
Ruways
وَلَوۡ تَرَىٰٓ إِذۡ يَتَوَفَّى ٱلَّذِينَ كَفَرُواْ ٱلۡمَلَـٰٓئِكَةُ يَضۡرِبُونَ وُجُوهَهُمۡ وَأَدۡبَٰرَهُمۡ وَذُوقُواْ عَذَابَ ٱلۡحَرِيقِ
If (only) you could see when the angels take those who have disbelieved, striking their faces and their backs, and (saying): ‘Taste the punishment of the burning (Fire)!
يَتَوَفَّى
take
تَتَوَفَّى
take
The verb is read with the masculine third-person prefix (yā') in Hafs and the feminine third-person prefix (tā') in the Variant to grammatically agree with the feminine plural subject 'angels' (al-malā'ikah).
Hisham, Ibn Dhakwan
وَلَا يَحۡسَبَنَّ ٱلَّذِينَ كَفَرُواْ سَبَقُوٓاْۚ إِنَّهُمۡ لَا يُعۡجِزُونَ
Do not let those who disbelieve think they have gotten away. Surely they will not escape.
يَحۡسَبَنَّ
let think
تَحْسِبَنَّ
think
The verb changes from the 3rd person 'let them think' (starting with ya) to the 2nd person 'do you think' (starting with ta), shifting from a statement about the disbelievers to a direct address to the listener.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
لَا تَعۡتَذِرُواْ قَدۡ كَفَرۡتُم بَعۡدَ إِيمَٰنِكُمۡۚ إِن نَّعۡفُ عَن طَآئِفَةٖ مِّنكُمۡ نُعَذِّبۡ طَآئِفَةَۢ بِأَنَّهُمۡ كَانُواْ مُجۡرِمِينَ
Do not make excuses! You have disbelieved after your believing. If We pardon (one) contingent of you, We will punish (another) contingent because they have been sinners.’
نَّعۡفُ / نُعَذِّبۡ طَآئِفَةَۢ
We pardon / We will punish (another) contingent
يُّعْفَ / تُعَذَّبْ طَآئِفَةُۢ
is pardoned / another faction will be punished
The verbs change from first-person plural active ('We pardon', 'We punish') to third-person passive ('is pardoned', 'will be punished'). Consequently, the accusative object ('contingent' / طَآئِفَةَۢ) in Hafs becomes the nominative subject ('faction' / طَآئِفَةُۢ) of the passive verb in the variant.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
أَوَلَا يَرَوۡنَ أَنَّهُمۡ يُفۡتَنُونَ فِي كُلِّ عَامٖ مَّرَّةً أَوۡ مَرَّتَيۡنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمۡ يَذَّكَّرُونَ
Do they not see that they are tested every year once or twice? Yet still they do not turn (in repentance), nor do they take heed.
يَرَوۡنَ
they see
تَرَوۡنَ
you see
The prefix changes from the third-person 'yaa' (they) to the second-person 'taa' (you), shifting the verb from a declarative statement about the hypocrites to a direct address.
Khalaf, Khallad, Rawh, Ruways
هُوَ ٱلَّذِي جَعَلَ ٱلشَّمۡسَ ضِيَآءٗ وَٱلۡقَمَرَ نُورٗا وَقَدَّرَهُۥ مَنَازِلَ لِتَعۡلَمُواْ عَدَدَ ٱلسِّنِينَ وَٱلۡحِسَابَۚ مَا خَلَقَ ٱللَّهُ ذَٰلِكَ إِلَّا بِٱلۡحَقِّۚ يُفَصِّلُ ٱلۡأٓيَٰتِ لِقَوۡمٖ يَعۡلَمُونَ
He (it is) who made the sun an illumination, and the moon a light, and determined it by stations, so that you might know the number of the years and the reckoning (of time). God created that only in truth. He makes the signs distinct for a people who know.
يُفَصِّلُ
He makes distinct
نُفَصِّلُ
We detail
The prefix 'ya' (third person singular) in Hafs is read as 'nun' (first person plural) in the variant, shifting the subject from 'He makes distinct' to 'We detail'.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Shu'bah, Warsh
وَيَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَضُرُّهُمۡ وَلَا يَنفَعُهُمۡ وَيَقُولُونَ هَـٰٓؤُلَآءِ شُفَعَـٰٓؤُنَا عِندَ ٱللَّهِۚ قُلۡ أَتُنَبِّـُٔونَ ٱللَّهَ بِمَا لَا يَعۡلَمُ فِي ٱلسَّمَٰوَٰتِ وَلَا فِي ٱلۡأَرۡضِۚ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشۡرِكُونَ
They serve what neither harms them nor benefits them, instead of God (alone), and they say, ‘These are our intercessors with God.’ Say: ‘Will you inform God about what He does not know either in the heavens or on the earth? Glory to Him! He is exalted above what they associate.’
يُشۡرِكُونَ
they associate
تُشۡرِكُونَ
you associate
The prefix letter changes from ya (two dots below) for the 3rd person plural ('they') to ta (two dots above) for the 2nd person plural ('you').
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَإِذَآ أَذَقۡنَا ٱلنَّاسَ رَحۡمَةٗ مِّنۢ بَعۡدِ ضَرَّآءَ مَسَّتۡهُمۡ إِذَا لَهُم مَّكۡرٞ فِيٓ ءَايَاتِنَاۚ قُلِ ٱللَّهُ أَسۡرَعُ مَكۡرًاۚ إِنَّ رُسُلَنَا يَكۡتُبُونَ مَا تَمۡكُرُونَ
When We give the people a taste of mercy, after hardship has touched them, suddenly they (devise) some scheme against Our signs. Say: ‘God is quicker (at devising) a scheme. Surely Our messengers are writing down what you are scheming.’
تَمۡكُرُونَ
you are scheming
يَمۡكُرُونَ
they scheme
The prefix changes from ta' (second person 'you') to ya' (third person 'they') by shifting the dots, changing the address from direct speech to an indirect reference to the people.
Rawh
هُوَ ٱلَّذِي يُسَيِّرُكُمۡ فِي ٱلۡبَرِّ وَٱلۡبَحۡرِۖ حَتَّىٰٓ إِذَا كُنتُمۡ فِي ٱلۡفُلۡكِ وَجَرَيۡنَ بِهِم بِرِيحٖ طَيِّبَةٖ وَفَرِحُواْ بِهَا جَآءَتۡهَا رِيحٌ عَاصِفٞ وَجَآءَهُمُ ٱلۡمَوۡجُ مِن كُلِّ مَكَانٖ وَظَنُّوٓاْ أَنَّهُمۡ أُحِيطَ بِهِمۡ دَعَوُاْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ لَئِنۡ أَنجَيۡتَنَا مِنۡ هَٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ
He (it is) who enables you to travel on the shore and the sea, until, when you are on the ship, and they sail with them by means of a fair wind, and they gloat over it, a violent wind comes upon it and the waves come at them from every side, and they think they are encompassed by them. (Then) they call on God, devoting (their) religion to Him: ‘If indeed you rescue us from this, we shall indeed be among the thankful.’
يُسَيِّرُكُمۡ
enables you to travel
يَنشُرُكُمۡ
scatters you
By changing the placement of the dots on the identical unpointed Arabic skeleton (five 'teeth' before the letter Raa), the root changes from s-y-r (to make travel) to n-sh-r (to scatter or spread).
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan
هُنَالِكَ تَبۡلُواْ كُلُّ نَفۡسٖ مَّآ أَسۡلَفَتۡۚ وَرُدُّوٓاْ إِلَى ٱللَّهِ مَوۡلَىٰهُمُ ٱلۡحَقِّۖ وَضَلَّ عَنۡهُم مَّا كَانُواْ يَفۡتَرُونَ
There every person will stand trial (for) what he has done, and they will be returned to God, their true Protector, and (then) what they forged will abandon them.
تَبۡلُواْ
will stand trial
تَتْلُواْ
reads
The change in dots from a 'ba' (one dot below) to a 'ta' (two dots above) changes the root from ba-lam-waw (to test/experience/stand trial) to ta-lam-waw (to read/recite).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَيَوۡمَ يَحۡشُرُهُمۡ كَأَن لَّمۡ يَلۡبَثُوٓاْ إِلَّا سَاعَةٗ مِّنَ ٱلنَّهَارِ يَتَعَارَفُونَ بَيۡنَهُمۡۚ قَدۡ خَسِرَ ٱلَّذِينَ كَذَّبُواْ بِلِقَآءِ ٱللَّهِ وَمَا كَانُواْ مُهۡتَدِينَ
On the Day when He gathers them, (it will seem) as if they had remained (in the grave) only for an hour of the day, (and) they will recognize each other. Lost (are) those who called the meeting with God a lie, and were not (rightly) guided.
يَحۡشُرُهُمۡ
He gathers them
نَحْشُرُهُمْ
We herd them
The prefix of the verb changes from a yaa (indicating third person singular 'He') to a noon (indicating first person plural 'We').
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
قُلۡ بِفَضۡلِ ٱللَّهِ وَبِرَحۡمَتِهِۦ فَبِذَٰلِكَ فَلۡيَفۡرَحُواْ هُوَ خَيۡرٞ مِّمَّا يَجۡمَعُونَ
Say: ‘In the favor of God and in His mercy – let them gloat over that, (for) it is better than what they accumulate.’
يَجۡمَعُونَ
they accumulate
تَجۡمَعُونَ
youpl hoard
The prefix ya' (indicating 3rd person) changes to ta' (indicating 2nd person plural), shifting the subject from 'they accumulate' to a direct address of 'you hoard'.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan
فَلۡيَفۡرَحُواْ ... يَجۡمَعُونَ
let them gloat ... they accumulate
فَلْتَفْرَحُوا ... تَجْمَعُونَ
do rejoicepl ... you hoard
Both verbs shift from the 3rd person to the 2nd person by changing the prefix from ya' (ي) to ta' (ت). The address changes from speaking about others ('let them rejoice', 'they accumulate') to directly addressing the believers ('you should rejoice', 'you hoard').
Ruways
وَمَا كَانَ لِنَفۡسٍ أَن تُؤۡمِنَ إِلَّا بِإِذۡنِ ٱللَّهِۚ وَيَجۡعَلُ ٱلرِّجۡسَ عَلَى ٱلَّذِينَ لَا يَعۡقِلُونَ
It is not for any person to believe, except by the permission of God. He places abomination on those who do not understand.
يَجۡعَلُ
He places
نَجۡعَلُ
We lay
The diacritical marks on the first letter change from two dots below (ي, yā') to one dot above (ن, nūn), changing the verb from the third-person singular ('He places') to the first-person plural of majesty ('We lay').
Shu'bah
وَلِلَّهِ غَيۡبُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَإِلَيۡهِ يُرۡجَعُ ٱلۡأَمۡرُ كُلُّهُۥ فَٱعۡبُدۡهُ وَتَوَكَّلۡ عَلَيۡهِۚ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ
To God (belongs) the unseen in the heavens and the earth, and to Him the affair – all of it – will be returned. So serve Him and put your trust in Him! Your Lord is not oblivious of what you do.
يُرۡجَعُ / تَعۡمَلُونَ
will be returned / you do
يَرۡجِعُ / يَعۡمَلُونَ
returns / they do
There are two changes in this variant: 'yurjaʿu' (passive: will be returned) shifts to 'yarjiʿu' (active: returns) via a vowel change, and 'taʿmalūna' (you do) shifts to 'yaʿmalūna' (they do) via a diacritical dot change (taa to yaa).
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Shu'bah, Susi
أَرۡسِلۡهُ مَعَنَا غَدٗا يَرۡتَعۡ وَيَلۡعَبۡ وَإِنَّا لَهُۥ لَحَٰفِظُونَ
Send him out with us tomorrow to enjoy (himself) and jest. Surely we shall indeed watch over him.’
يَرۡتَعۡ وَيَلۡعَبۡ
enjoy (himself) and jest
نَّرۡتَعِ وَنَلۡعَبۡ
we may eat well and play
The prefix letters change from ya' (third person 'he') to nun (first person 'we'), shifting the subject of enjoyment and play from Joseph alone to all the brothers.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Susi
ثُمَّ يَأۡتِي مِنۢ بَعۡدِ ذَٰلِكَ عَامٞ فِيهِ يُغَاثُ ٱلنَّاسُ وَفِيهِ يَعۡصِرُونَ
Then, after that, will come a year in which the people will have rain, and in which they will press.’
يَعۡصِرُونَ
they will press
تَعۡصِرُونَ
you press
The prefix letter changes from ya' (two dots below, denoting the 3rd person plural 'they') to ta' (two dots above, denoting the 2nd person plural 'you').
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي ٱلۡأَرۡضِ يَتَبَوَّأُ مِنۡهَا حَيۡثُ يَشَآءُۚ نُصِيبُ بِرَحۡمَتِنَا مَن نَّشَآءُۖ وَلَا نُضِيعُ أَجۡرَ ٱلۡمُحۡسِنِينَ
In this way We established Joseph in the land. He settled in it wherever he pleased. We smite whomever We please with Our mercy, and We do not let the reward of the doers of good go to waste.
يَشَآءُ
he pleased
نَشَآءُ
We so willed
The verb shifts from the third-person singular ('he pleased', referring to Joseph) to the first-person plural ('We so willed', referring to Allah) due to a change in the diacritical dots on the initial letter (ya to na).
Bazzi, Qunbul
فَلَمَّا رَجَعُوٓاْ إِلَىٰٓ أَبِيهِمۡ قَالُواْ يَـٰٓأَبَانَا مُنِعَ مِنَّا ٱلۡكَيۡلُ فَأَرۡسِلۡ مَعَنَآ أَخَانَا نَكۡتَلۡ وَإِنَّا لَهُۥ لَحَٰفِظُونَ
When they returned to their father, they said, ‘Our father! The measure was refused us, so send our brother (back) with us, (and) we shall get the measure. Surely we shall indeed watch over him.’
نَكۡتَلۡ
we shall get the measure
يَكْتَلۡ
he can obtain measure
The verb's prefix changes from a Nun (indicating first person plural 'we') to a Ya (indicating third person singular 'he'), shifting the subject who will receive the measure from all the brothers to specifically their younger brother.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
فَبَدَأَ بِأَوۡعِيَتِهِمۡ قَبۡلَ وِعَآءِ أَخِيهِ ثُمَّ ٱسۡتَخۡرَجَهَا مِن وِعَآءِ أَخِيهِۚ كَذَٰلِكَ كِدۡنَا لِيُوسُفَۖ مَا كَانَ لِيَأۡخُذَ أَخَاهُ فِي دِينِ ٱلۡمَلِكِ إِلَّآ أَن يَشَآءَ ٱللَّهُۚ نَرۡفَعُ دَرَجَٰتٖ مَّن نَّشَآءُۗ وَفَوۡقَ كُلِّ ذِي عِلۡمٍ عَلِيمٞ
So he began with their packs before (searching) his brother’s pack, (and) then he brought it out of his brother’s pack. In this way We plotted for (the sake of) Joseph. He was not one to take his brother, in (accord with) the religion of the king, unless God had (so) pleased. We raise in rank whomever We please, and above everyone who has knowledge is the One who knows.
نَرۡفَعُ
We raise
يَرۡفَعُ
He elevates
The prefix letter changes from nun (one dot above) to ya (two dots below), shifting the verb from first-person plural (majestic 'We') to third-person singular ('He').
Rawh, Ruways
وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ إِلَّا رِجَالٗا نُّوحِيٓ إِلَيۡهِم مِّنۡ أَهۡلِ ٱلۡقُرَىٰٓۗ أَفَلَمۡ يَسِيرُواْ فِي ٱلۡأَرۡضِ فَيَنظُرُواْ كَيۡفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبۡلِهِمۡۗ وَلَدَارُ ٱلۡأٓخِرَةِ خَيۡرٞ لِّلَّذِينَ ٱتَّقَوۡاْۚ أَفَلَا تَعۡقِلُونَ
We have not sent (anyone) before you except men whom We inspired from the people of the towns. Have they not traveled on the earth and seen how the end was for those who were before them? The Home of the Hereafter is indeed better for those who guard (themselves). Do you not understand?
نُّوحِيٓ
We inspired
يُوح۪ىٰٓ
it is revealed
The Hafs reading uses the first-person plural active verb 'We inspired', whereas the variant uses the third-person singular passive verb 'it is revealed', marked by a change in diacritical dots (nun to ya) and vowels.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
تَعۡقِلُونَ
you understand
يَعۡقِلُونَ
they reason
The prefix of the verb changes from a 'taa' (second person plural, 'you') to a 'yaa' (third person plural, 'they').
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Susi
وَفِي ٱلۡأَرۡضِ قِطَعٞ مُّتَجَٰوِرَٰتٞ وَجَنَّـٰتٞ مِّنۡ أَعۡنَٰبٖ وَزَرۡعٞ وَنَخِيلٞ صِنۡوَانٞ وَغَيۡرُ صِنۡوَانٖ يُسۡقَىٰ بِمَآءٖ وَٰحِدٖ وَنُفَضِّلُ بَعۡضَهَا عَلَىٰ بَعۡضٖ فِي ٱلۡأُكُلِۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَعۡقِلُونَ
On the earth (there are) parts neighboring (each other), and gardens of grapes, and (fields of) crops, and palm trees, (growing in) bunches and singly, (all) watered with one water. Yet We favor some of it over others in fruit. Surely in that are signs indeed for a people who understand.
نُفَضِّلُ
We favor
يُفَضِّلُ
He makes
The prefix changes from Nun (first-person plural) to Ya (third-person singular), shifting the subject from 'We' to 'He' due to a difference in diacritical dots on the initial letter.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَسَالَتۡ أَوۡدِيَةُۢ بِقَدَرِهَا فَٱحۡتَمَلَ ٱلسَّيۡلُ زَبَدٗا رَّابِيٗاۖ وَمِمَّا يُوقِدُونَ عَلَيۡهِ فِي ٱلنَّارِ ٱبۡتِغَآءَ حِلۡيَةٍ أَوۡ مَتَٰعٖ زَبَدٞ مِّثۡلُهُۥۚ كَذَٰلِكَ يَضۡرِبُ ٱللَّهُ ٱلۡحَقَّ وَٱلۡبَٰطِلَۚ فَأَمَّا ٱلزَّبَدُ فَيَذۡهَبُ جُفَآءٗۖ وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمۡكُثُ فِي ٱلۡأَرۡضِۚ كَذَٰلِكَ يَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَالَ
He sends down water from the sky, and the wādīs flow, (each) in its measure, and the torrent carries a rising (layer of) froth (on top), like the froth that arises from what they heat in the fire, seeking some ornament or utensil. In this way God strikes (a parable of) the true and the false. As for the froth, it becomes worthless, but as for what benefits the people, it remains on the earth. In this way God strikes parables.
يُوقِدُونَ
they heat
تُوقِدُونَ
you burn
The diacritical shift in the prefix from 'ya' (two dots below) to 'ta' (two dots above) changes the verb from third-person plural ('they heat') to second-person plural ('you burn/heat').
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
مَا نُنَزِّلُ ٱلۡمَلَـٰٓئِكَةَ إِلَّا بِٱلۡحَقِّ وَمَا كَانُوٓاْ إِذٗا مُّنظَرِينَ
We only send down the angels with the truth, and then they will not be spared.
نُنَزِّلُ ٱلۡمَلَٰٓئِكَةَ
We send down the angels
تَنَزَّلُ اُ۬لْمَلَٰٓئِكَةُ
The angels are bestowed
The verb changes from the 1st person active 'We send down' (nun) to the 3rd person 'descend/are bestowed' (ta). This consequently changes the word 'angels' from being the accusative object to the nominative subject.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
أَتَىٰٓ أَمۡرُ ٱللَّهِ فَلَا تَسۡتَعۡجِلُوهُۚ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشۡرِكُونَ
The command of God has come! Do not seek to hurry it. Glory to Him! He is exalted above what they associate.
يُشۡرِكُونَ
they associate
تُشۡرِكُونَ
you associate
The verb shifts from the third-person plural (they associate, starting with ya) to the second-person plural (you associate, starting with ta).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
يُنۢبِتُ لَكُم بِهِ ٱلزَّرۡعَ وَٱلزَّيۡتُونَ وَٱلنَّخِيلَ وَٱلۡأَعۡنَٰبَ وَمِن كُلِّ ٱلثَّمَرَٰتِۚ إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لِّقَوۡمٖ يَتَفَكَّرُونَ
By means of it He causes the crops to grow for you, and (also) olives, and date palms, and grapes, and all (kinds of) fruit. Surely in that is a sign indeed for a people who reflect.
يُنۢبِتُ
He causes to grow
نُنۢبِتُ
We germinate
The diacritical dots on the first letter change from a Ya (two dots below) to a Nun (one dot above), shifting the verb from third-person singular ('He') to first-person plural ('We').
Shu'bah
وَٱلَّذِينَ يَدۡعُونَ مِن دُونِ ٱللَّهِ لَا يَخۡلُقُونَ شَيۡـٔٗا وَهُمۡ يُخۡلَقُونَ
Those they call on instead of God do not create anything, since they are (themselves) created.
يَدۡعُونَ
they call on
تَدْعُونَ
you call upon
The prefix letter changes from yaa (two dots below) to taa (two dots above), shifting the pronoun from the third-person 'they call' to the second-person 'you call'.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Susi, Warsh
وَإِنَّ لَكُمۡ فِي ٱلۡأَنۡعَٰمِ لَعِبۡرَةٗۖ نُّسۡقِيكُم مِّمَّا فِي بُطُونِهِۦ مِنۢ بَيۡنِ فَرۡثٖ وَدَمٖ لَّبَنًا خَالِصٗا سَآئِغٗا لِّلشَّـٰرِبِينَ
And surely in the cattle is a lesson indeed for you: We give you to drink from what is in their bellies – between excretions and blood – pure milk, pleasant tasting to the drinkers.
نُّسۡقِيكُم
We give you to drink
يُسۡقِيكُم
they give you to drink
The verb prefix changes from 'Nun' to 'Ya', altering the subject from the first-person plural 'We' (referring to Allah) to the third-person 'they' or 'it' (referring to the livestock).
Ibn Jummaz, Ibn Wardan
وَٱللَّهُ فَضَّلَ بَعۡضَكُمۡ عَلَىٰ بَعۡضٖ فِي ٱلرِّزۡقِۚ فَمَا ٱلَّذِينَ فُضِّلُواْ بِرَآدِّي رِزۡقِهِمۡ عَلَىٰ مَا مَلَكَتۡ أَيۡمَٰنُهُمۡ فَهُمۡ فِيهِ سَوَآءٌۚ أَفَبِنِعۡمَةِ ٱللَّهِ يَجۡحَدُونَ
God has favored some of you over others in the (matter of) provision, but those who have been favored do not give over their provision to what their right (hands) own, so (that) they are (all) equal in that respect. Is it the blessing of God they deny?
يَجۡحَدُونَ
they deny
تَجۡحَدُونَ
Do you(pl) then repudiate
The Hafs reading uses the third-person prefix 'ya' in 'yajḥadūna' (they deny), referring to the ungrateful. The variant uses the second-person prefix 'ta' in 'tajḥadūna' (you deny), shifting the grammatical person to directly address the audience.
Ruways, Shu'bah
أَلَمۡ يَرَوۡاْ إِلَى ٱلطَّيۡرِ مُسَخَّرَٰتٖ فِي جَوِّ ٱلسَّمَآءِ مَا يُمۡسِكُهُنَّ إِلَّا ٱللَّهُۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يُؤۡمِنُونَ
Do they not see the birds, subjected in the midst of the sky? No one holds them (up) but God. Surely in that are signs indeed for a people who believe.
يَرَوۡاْ
they see
تَرَوۡاْ
youpl seen
The prefix of the verb changes from a ya' with two dots below to a ta' with two dots above, shifting the subject from the third-person 'they' to the second-person 'you' (plural).
Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways
مَا عِندَكُمۡ يَنفَدُ وَمَا عِندَ ٱللَّهِ بَاقٖۗ وَلَنَجۡزِيَنَّ ٱلَّذِينَ صَبَرُوٓاْ أَجۡرَهُم بِأَحۡسَنِ مَا كَانُواْ يَعۡمَلُونَ
What is with you fails, but what is with God lasts, and We shall indeed pay those who are patient their reward for the best of what they have done.
وَلَنَجۡزِيَنَّ
and We shall indeed pay
وَلَيَجْزِيَنَّ
And He will most surely repay
The prefix of the verb changes from 'nun' (indicating first-person plural 'We') in Hafs to 'ya' (indicating third-person singular 'He') in the variant.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Idris, Ishaq, Khalaf, Khallad, Qalun, Rawh, Ruways, Susi, Warsh
وَءَاتَيۡنَا مُوسَى ٱلۡكِتَٰبَ وَجَعَلۡنَٰهُ هُدٗى لِّبَنِيٓ إِسۡرَـٰٓءِيلَ أَلَّا تَتَّخِذُواْ مِن دُونِي وَكِيلٗا
We gave Moses the Book, and made it a guidance for the Sons of Israel: ‘Do not take any guardian other than Me!’
تَتَّخِذُواْ
Do not take
يَتَّخِذُواْ
they may take
The prefix letter changes from 'ta' (second person: you) to 'ya' (third person: they), shifting the sentence from a direct command to a statement about their actions.
Duri Abu 'Amr, Susi
وَكُلَّ إِنسَٰنٍ أَلۡزَمۡنَٰهُ طَـٰٓئِرَهُۥ فِي عُنُقِهِۦۖ وَنُخۡرِجُ لَهُۥ يَوۡمَ ٱلۡقِيَٰمَةِ كِتَٰبٗا يَلۡقَىٰهُ مَنشُورًا
And every human – We have fastened his fate to him on his neck, and We shall bring forth a book for him on the Day of Resurrection, which he will find unrolled.
وَنُخۡرِجُ
We shall bring forth
وَيُخۡرَجُ
is brought out
The primary verb changes from the first-person plural active 'We shall bring forth' (starting with Nun) to the third-person singular passive 'is brought out' (starting with Ya). This alters the diacritical dots and vowels, consequently shifting the 'book/record' from a grammatical object to the subject.
Ibn Jummaz, Ibn Wardan
نُخۡرِجُ
We shall bring forth
يَخۡرُجُ
comes out
The verb shifts from the first-person plural 'We bring forth' (indicated by the letter nun) to the third-person singular 'comes out' (indicated by the letter ya), which also changes the 'record' from being the object to becoming the subject.
Rawh, Ruways
وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِي حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّۗ وَمَن قُتِلَ مَظۡلُومٗا فَقَدۡ جَعَلۡنَا لِوَلِيِّهِۦ سُلۡطَٰنٗا فَلَا يُسۡرِف فِّي ٱلۡقَتۡلِۖ إِنَّهُۥ كَانَ مَنصُورٗا
Do not kill the person whom God has forbidden (to be killed), except by right. Whoever is killed in an evil manner – We have given authority to his ally, but he should not be excessive in the killing, (for) surely he has been helped.
يُسۡرِف
he should not be excessive
تُسۡرِف
yousg should not be excessive
The prefix letter changes from yaa' (third person) to taa' (second person), changing the subject from 'he' (the ally/heir) to 'you' (the addressee/guardian).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
قُل لَّوۡ كَانَ مَعَهُۥٓ ءَالِهَةٞ كَمَا يَقُولُونَ إِذٗا لَّٱبۡتَغَوۡاْ إِلَىٰ ذِي ٱلۡعَرۡشِ سَبِيلٗا
Say: ‘If there were (other) gods with Him, as they say, they would indeed have sought a way to the Holder of the throne.’
يَقُولُونَ
they say
تَقُولُونَ
youpl say
The verb's prefix changes from a yaa (ي) to a taa (ت), shifting the subject from third-person plural ('they say') to second-person plural ('you say').
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Rawh, Ruways, Shu'bah, Susi, Warsh
أَفَأَمِنتُمۡ أَن يَخۡسِفَ بِكُمۡ جَانِبَ ٱلۡبَرِّ أَوۡ يُرۡسِلَ عَلَيۡكُمۡ حَاصِبٗا ثُمَّ لَا تَجِدُواْ لَكُمۡ وَكِيلًا
Do you feel secure that He will not cause the shore to swallow you, or send a sandstorm against you? Then you will find no guardian for yourselves.
يَخۡسِفَ
He will not cause
نَّخۡسِفَ
We will not cause
The imperfect verb prefix changes from Ya' (indicating third person singular 'He') to Nun (indicating first person plural 'We'). This shift also applies to the subsequent verb in the verse (يُرۡسِلَ to نُرۡسِلَ).
Bazzi, Duri Abu 'Amr, Qunbul, Susi
أَمۡ أَمِنتُمۡ أَن يُعِيدَكُمۡ فِيهِ تَارَةً أُخۡرَىٰ فَيُرۡسِلَ عَلَيۡكُمۡ قَاصِفٗا مِّنَ ٱلرِّيحِ فَيُغۡرِقَكُم بِمَا كَفَرۡتُمۡ ثُمَّ لَا تَجِدُواْ لَكُمۡ عَلَيۡنَا بِهِۦ تَبِيعٗا
Or do you feel secure that He will not send you back into it a second time, and send a hurricane against you, and drown you because you were ungrateful? Then you will find no attendant (to help) you with it against Us.
فَيُغۡرِقَكُم
and drown you
فَتُغۡرِقَكُم
which then drowns you
The prefix changes from a ya' (referring to Allah as 'He') to a ta' (referring to the wind as 'it/she'), shifting the grammatical subject of the drowning.
Ibn Jummaz, Ibn Wardan, Ruways
قُلِ ٱللَّهُ أَعۡلَمُ بِمَا لَبِثُواْۖ لَهُۥ غَيۡبُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ أَبۡصِرۡ بِهِۦ وَأَسۡمِعۡۚ مَا لَهُم مِّن دُونِهِۦ مِن وَلِيّٖ وَلَا يُشۡرِكُ فِي حُكۡمِهِۦٓ أَحَدٗا
Say: ‘God knows about how long they remained (there). To Him (belongs) the unseen of the heavens and the earth. How well He sees and hears! They have no ally other than Him, and He does not associate anyone in His judgment.’
يُشۡرِكُ
He does not associate
تُشْرِكْ
do not associate
The verb changes from the 3rd person indicative 'He does not associate' (referring to Allah) to the 2nd person prohibitive/jussive 'do not associate' (a command addressed to the Prophet or the listener), by changing the prefix from 'ya' to 'ta' and the final vowel to a sukun.
Hisham, Ibn Dhakwan
وَيَوۡمَ نُسَيِّرُ ٱلۡجِبَالَ وَتَرَى ٱلۡأَرۡضَ بَارِزَةٗ وَحَشَرۡنَٰهُمۡ فَلَمۡ نُغَادِرۡ مِنۡهُمۡ أَحَدٗا
On the Day when We shall cause the mountains to move, and you see the earth coming forth, and We gather them so that We do not leave any of them behind,
نُسَيِّرُ ٱلۡجِبَالَ
We shall cause the mountains to move
تُسَيَّرُ ٱلۡجِبَالُ
the mountains are set in motion
The verb changes from the 1st person plural active 'We shall cause to move' (nusayyiru) to the 3rd person feminine passive 'are set in motion' (tusayyaru), which involves a change in the first letter's dots (Nun to Ta) and the internal vowels. Consequently, 'the mountains' changes grammatical case from the accusative object (al-jibāla) to the nominative subject (al-jibālu).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Susi
وَيَوۡمَ يَقُولُ نَادُواْ شُرَكَآءِيَ ٱلَّذِينَ زَعَمۡتُمۡ فَدَعَوۡهُمۡ فَلَمۡ يَسۡتَجِيبُواْ لَهُمۡ وَجَعَلۡنَا بَيۡنَهُم مَّوۡبِقٗا
On the Day when He will say, ‘Call those who you claimed were My associates,’ they will call them, but they will not respond to them – (for) We have set between them a place of destruction.
يَقُولُ
He will say
نَقُولُ
We say
The prefix letter changes from 'ya' (two dots below) to 'nun' (one dot above), shifting the verb from third person singular ('He will say') to first person plural ('We say').
Khalaf, Khallad
فَٱنطَلَقَا حَتَّىٰٓ إِذَا رَكِبَا فِي ٱلسَّفِينَةِ خَرَقَهَاۖ قَالَ أَخَرَقۡتَهَا لِتُغۡرِقَ أَهۡلَهَا لَقَدۡ جِئۡتَ شَيۡـًٔا إِمۡرٗا
So they both set out (and continued on) until, when they sailed in the ship, he made a hole in it. He said, ‘Have you made a hole in it in order to drown its passengers? You have indeed done a dreadful thing!’
لِتُغۡرِقَ أَهۡلَهَا
to drown its passengers
لِيَغۡرَقَ أَهۡلُهَا
its people would drown
The verb changes from 2nd-person transitive (you drown) to 3rd-person intransitive (they drown) by altering the prefix dots (ta to ya) and vowels. This shifts 'its people' from being the object (ahlaha) to the subject (ahluha) of the verb, changing its grammatical case.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَهُزِّيٓ إِلَيۡكِ بِجِذۡعِ ٱلنَّخۡلَةِ تُسَٰقِطۡ عَلَيۡكِ رُطَبٗا جَنِيّٗا
Shake the trunk of the date palm toward you, and it will drop on you fresh ripe (dates).
تُسَٰقِطۡ
it will drop
يُسَٰقِطۡ
it will drop
The verb prefix changes from 'ta' (feminine) to 'ya' (masculine), shifting the subject from the date palm to its trunk.
Rawh, Ruways
قَالَ بَلۡ أَلۡقُواْۖ فَإِذَا حِبَالُهُمۡ وَعِصِيُّهُمۡ يُخَيَّلُ إِلَيۡهِ مِن سِحۡرِهِمۡ أَنَّهَا تَسۡعَىٰ
He said, ‘No! You cast (first)!’ And suddenly their ropes and their staffs seemed to him to be moving as a result of their magic.
يُخَيَّلُ
seemed
تُخَيَّلُ
appeared
The prefix changes from a masculine 'Ya' (يُخَيَّلُ) in Hafs to a feminine 'Ta' (تُخَيَّلُ) in the variant (as read by Ibn Dhakwan and Ruways). This adjusts the verb to grammatically agree with the non-human plural subjects (ropes and staffs), translating to a subtle shift from 'seemed' to 'appeared'.
Ibn Dhakwan, Rawh
قَالَ بَصُرۡتُ بِمَا لَمۡ يَبۡصُرُواْ بِهِۦ فَقَبَضۡتُ قَبۡضَةٗ مِّنۡ أَثَرِ ٱلرَّسُولِ فَنَبَذۡتُهَا وَكَذَٰلِكَ سَوَّلَتۡ لِي نَفۡسِي
He said, ‘I saw what they did not see, and I took a handful (of dust) from the footprint of the messenger, and I tossed it. In this way my mind contrived (it) for me.’
يَبۡصُرُواْ
they did not see
تَبۡصُرُواْ
you did not perceive
The verb shifts from third-person plural 'they' (يَبۡصُرُواْ) to second-person plural 'you' (تَبۡصُرُواْ) by changing the two dots below the prefix 'ya' to two dots above for the prefix 'ta'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq
يَوۡمَ يُنفَخُ فِي ٱلصُّورِۚ وَنَحۡشُرُ ٱلۡمُجۡرِمِينَ يَوۡمَئِذٖ زُرۡقٗا
On the Day when there is a blast on the trumpet – and We shall gather the sinners on that Day blue –
يُنفَخُ
there is a blast
نَنفُخُ
We blow
Hafs uses the third-person passive verb 'is blown' (يُنفَخُ), rendered as 'there is a blast', whereas the variant alters the dots and vowels to form the first-person plural active verb 'We blow' (نَنفُخُ).
Duri Abu 'Amr, Susi
فَتَعَٰلَى ٱللَّهُ ٱلۡمَلِكُ ٱلۡحَقُّۗ وَلَا تَعۡجَلۡ بِٱلۡقُرۡءَانِ مِن قَبۡلِ أَن يُقۡضَىٰٓ إِلَيۡكَ وَحۡيُهُۥۖ وَقُل رَّبِّ زِدۡنِي عِلۡمٗا
Exalted is God, the true King! Do not be in a hurry with the Qur’ān, before its inspiration is completed to you, but say: ‘My Lord, increase me in knowledge.’
يُقۡضَىٰٓ
is completed
نَقْضِيَ
We conclude
The verb shifts from a third-person passive ('is completed') to a first-person plural active ('We conclude') by changing the prefix from a 'ya' to a 'nun' (a difference in dots). This also grammatically changes 'its revelation' from the deputy subject (marfu') to the direct object (mansub).
Rawh, Ruways
وَمَآ أَرۡسَلۡنَا قَبۡلَكَ إِلَّا رِجَالٗا نُّوحِيٓ إِلَيۡهِمۡۖ فَسۡـَٔلُوٓاْ أَهۡلَ ٱلذِّكۡرِ إِن كُنتُمۡ لَا تَعۡلَمُونَ
We have not sent (anyone) before you except men whom We inspired – just ask the People of the Reminder, if you do not know (it) –
نُّوحِيٓ
We inspired
يُوح۪ىٰٓ
it is revealed
The verb changes from the first-person plural active 'nūḥī' (We inspired) in Hafs to the third-person singular passive 'yūḥā' (it is revealed) in the variant, resulting from a change in the diacritical dots (from Nun to Ya) and vowels.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ مِن رَّسُولٍ إِلَّا نُوحِيٓ إِلَيۡهِ أَنَّهُۥ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعۡبُدُونِ
We have not sent any messenger before you except that We inspired him: ‘(There is) no god but Me, so serve Me!’
نُوحِيٓ
We inspired
يُوح۪ىٰٓ
it is revealed
The verb changes from the first person plural active 'We inspired' (نُوحِي) to the third person singular passive 'it is revealed' (يُوحَى) through a change in the first letter's dots (Nun to Ya) and vowels.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
قُلۡ إِنَّمَآ أُنذِرُكُم بِٱلۡوَحۡيِۚ وَلَا يَسۡمَعُ ٱلصُّمُّ ٱلدُّعَآءَ إِذَا مَا يُنذَرُونَ
Say: ‘I warn you only by means of inspiration.’ But the deaf do not hear the call when they are warned.
يَسۡمَعُ ٱلصُّمُّ
the deaf do not hear
تُسۡمِعُ ٱلصُّمَّ
you cannot make the deaf hear
The verb changes from the 3rd person 'yasmaʿu' (the deaf hear) to the 2nd person 'tusmiʿu' (you make the deaf hear). Consequently, the word 'the deaf' shifts from the subject (nominative case) to the object (accusative case).
Hisham, Ibn Dhakwan
وَعَلَّمۡنَٰهُ صَنۡعَةَ لَبُوسٖ لَّكُمۡ لِتُحۡصِنَكُم مِّنۢ بَأۡسِكُمۡۖ فَهَلۡ أَنتُمۡ شَٰكِرُونَ
We taught him the making of clothing to protect you from your (own) violence. Are you thankful?
لِتُحۡصِنَكُم
to protect you
لِنُحۡصِنَكُم
so that We may secure you
The prefix changes from 'taa' (3rd person feminine, referring to the armor/craft) to 'nun' (1st person plural, referring to Allah), shifting the subject of the protection from the armor to Allah.
Ruways, Shu'bah
لِتُحۡصِنَكُم
to protect you
لِيُحْصِنَكُم
so that He may secure you
The verb's prefix changes from a 'ta' (ت) in Hafs, making the subject third-person feminine ('it' referring to the craft/armor), to a 'ya' (ي) in the variant, making the subject third-person masculine ('He' referring to Allah).
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Qalun, Qunbul, Rawh, Susi, Warsh
وَذَا ٱلنُّونِ إِذ ذَّهَبَ مُغَٰضِبٗا فَظَنَّ أَن لَّن نَّقۡدِرَ عَلَيۡهِ فَنَادَىٰ فِي ٱلظُّلُمَٰتِ أَن لَّآ إِلَٰهَ إِلَّآ أَنتَ سُبۡحَٰنَكَ إِنِّي كُنتُ مِنَ ٱلظَّـٰلِمِينَ
And Dhū-l-Nūn – when he went away angry, and thought that We had no power over him, but he called out in the darkness: ‘(There is) no god but You. Glory to You! Surely I – I have been one of the evildoers.’
نَّقۡدِرَ
We had no power
يُقۡدَرَ
he would be restrained
The verb changes from the first person plural active ('We have power' or 'We restrict') to the third person singular passive ('he would be restrained'), altering both the voice and the subject of the action.
Rawh, Ruways
يَوۡمَ نَطۡوِي ٱلسَّمَآءَ كَطَيِّ ٱلسِّجِلِّ لِلۡكُتُبِۚ كَمَا بَدَأۡنَآ أَوَّلَ خَلۡقٖ نُّعِيدُهُۥۚ وَعۡدًا عَلَيۡنَآۚ إِنَّا كُنَّا فَٰعِلِينَ
On the Day when We shall roll up the sky like the rolling up of a scroll for the writings: as We brought about the first creation, (so) We shall restore it – (it is) a promise (binding) on Us. Surely We shall do (it)!
نَطۡوِي ٱلسَّمَآءَ
We shall roll up the sky
تُطۡوَى ٱلسَّمَآءُ
the heaven is folded
The verb changes from the active 1st person plural 'natwi' (We shall roll up) to the passive 3rd person feminine singular 'tutwa' (is folded) via a change in dots (Nun to Ta) and vowels. This shifts 'sky/heaven' from the accusative object to the nominative subject. (Note: The variant also changes 'lil-kutubi' [for the writings] to 'lil-kitabi' [as the scribe]).
Ibn Jummaz, Ibn Wardan
وَيَسۡتَعۡجِلُونَكَ بِٱلۡعَذَابِ وَلَن يُخۡلِفَ ٱللَّهُ وَعۡدَهُۥۚ وَإِنَّ يَوۡمًا عِندَ رَبِّكَ كَأَلۡفِ سَنَةٖ مِّمَّا تَعُدُّونَ
They seek to hurry you with the punishment. God will not break His promise. Surely a day with your Lord is like a thousand years of what you count.
تَعُدُّونَ
you count
يَعُدُّونَ
they count
The prefix changes from a ta (ت) to a ya (ي), shifting the verb from second-person plural ('you count') to third-person plural ('they count').
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul
ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلۡحَقُّ وَأَنَّ مَا يَدۡعُونَ مِن دُونِهِۦ هُوَ ٱلۡبَٰطِلُ وَأَنَّ ٱللَّهَ هُوَ ٱلۡعَلِيُّ ٱلۡكَبِيرُ
That is because God – He is the Truth, and because what they call on instead of Him, that is the falsehood, and because God is the Most High, the Great.
يَدۡعُونَ
they call on
تَدْعُونَ
you call upon
The prefix letter changes from ya (ي) to ta (ت), shifting the subject of the verb from third-person plural ('they call') to second-person plural ('you call').
Bazzi, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Shu'bah, Warsh
يَـٰٓأَيُّهَا ٱلنَّاسُ ضُرِبَ مَثَلٞ فَٱسۡتَمِعُواْ لَهُۥٓۚ إِنَّ ٱلَّذِينَ تَدۡعُونَ مِن دُونِ ٱللَّهِ لَن يَخۡلُقُواْ ذُبَابٗا وَلَوِ ٱجۡتَمَعُواْ لَهُۥۖ وَإِن يَسۡلُبۡهُمُ ٱلذُّبَابُ شَيۡـٔٗا لَّا يَسۡتَنقِذُوهُ مِنۡهُۚ ضَعُفَ ٱلطَّالِبُ وَٱلۡمَطۡلُوبُ
People! A parable is struck, so listen to it. Surely those you call on instead of God will not create a fly, even if they joined together for it. And if a fly were to snatch anything away from them, they would not (be able to) rescue it from it. Weak is the seeker and the sought (alike)!
تَدۡعُونَ
you call on
يَدۡعُونَ
they call upon
The Hafs reading uses the second person 'tad'ūna' (you call on), addressing the audience directly. The variant uses the third person 'yad'ūna' (they call upon) by changing the initial ta' to ya' via a change in diacritical dots.
Rawh, Ruways
وَإِنَّ لَكُمۡ فِي ٱلۡأَنۡعَٰمِ لَعِبۡرَةٗۖ نُّسۡقِيكُم مِّمَّا فِي بُطُونِهَا وَلَكُمۡ فِيهَا مَنَٰفِعُ كَثِيرَةٞ وَمِنۡهَا تَأۡكُلُونَ
Surely in the cattle is a lesson indeed for you: We give you to drink from what is in their bellies, and in them (there are) many benefits for you, and from them you eat.
نُّسۡقِيكُم
We give you to drink
يُسْقِيكُم
It gives you to drink
The prefix letter changes from a Nun (1st person plural 'We') to a Ya or Ta (3rd person singular 'It') through a difference in diacritical dots. This shifts the subject of providing the drink from Allah (We) to the livestock (It).
Ibn Jummaz, Ibn Wardan
لَا تَحۡسَبَنَّ ٱلَّذِينَ كَفَرُواْ مُعۡجِزِينَ فِي ٱلۡأَرۡضِۚ وَمَأۡوَىٰهُمُ ٱلنَّارُۖ وَلَبِئۡسَ ٱلۡمَصِيرُ
Do not think (that) those who disbelieve are able to escape (God) on the earth. Their refuge is the Fire – and it is indeed an evil destination!
تَحۡسَبَنَّ
Do not think
يَحۡسَبَنَّ
should never think
The prefix changes from a 'taa' (2nd person singular) to a 'yaa' (3rd person singular/plural), shifting the subject of the verb from the addressee (the Prophet) to the disbelievers themselves.
Hisham, Ibn Dhakwan
أَوۡ يُلۡقَىٰٓ إِلَيۡهِ كَنزٌ أَوۡ تَكُونُ لَهُۥ جَنَّةٞ يَأۡكُلُ مِنۡهَاۚ وَقَالَ ٱلظَّـٰلِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلٗا مَّسۡحُورًا
or a treasure were cast (down) to him, or he had a garden from which to eat.’ The evildoers say, ‘You are only following a man (who is) bewitched.’
يَأۡكُلُ
to eat
نَأۡكُلُ
we eat
The initial letter changes from ya' (ي) indicating the third-person singular ('he eats') to nun (ن) indicating the first-person plural ('we eat'), differing only by the placement and number of dots in the Arabic script.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَيَوۡمَ يَحۡشُرُهُمۡ وَمَا يَعۡبُدُونَ مِن دُونِ ٱللَّهِ فَيَقُولُ ءَأَنتُمۡ أَضۡلَلۡتُمۡ عِبَادِي هَـٰٓؤُلَآءِ أَمۡ هُمۡ ضَلُّواْ ٱلسَّبِيلَ
On the Day when He will gather them and what they serve instead of God, He will say, ‘Did you lead astray these servants of Mine, or did they (themselves) go astray from the way?’
يَحۡشُرُهُمۡ
He will gather them
نَحْشُرُهُمْ
We herd them
The imperfect prefix changed from a ya (ي) to a nun (ن), changing the subject from third person singular ('He') to first person plural ('We').
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qalun, Shu'bah, Susi, Warsh
يَحۡشُرُهُمۡ ... فَيَقُولُ
He will gather them ... He will say
نَحۡشُرُهُمۡ ... فَنَقُولُ
We herd them ... We say
The verb prefixes change from ya' (indicating third person singular 'He') to nun (indicating first person plural 'We'), shifting the perspective of the speaker.
Hisham, Ibn Dhakwan
فَقَدۡ كَذَّبُوكُم بِمَا تَقُولُونَ فَمَا تَسۡتَطِيعُونَ صَرۡفٗا وَلَا نَصۡرٗاۚ وَمَن يَظۡلِم مِّنكُمۡ نُذِقۡهُ عَذَابٗا كَبِيرٗا
‘So they have called you a liar in what you say, and you are incapable of turning (it) aside or (finding any) help. Whoever among you does evil – We shall make him taste a great punishment.’
تَسۡتَطِيعُونَ
you are incapable
يَسْتَطِيعُونَ
they can
The verb's prefix changes from a ta' (second person) to a ya' (third person), shifting the subject from 'you' (addressing the people) to 'they' (referring to the false deities or disbelievers).
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَهُوَ ٱلَّذِيٓ أَرۡسَلَ ٱلرِّيَٰحَ بُشۡرَۢا بَيۡنَ يَدَيۡ رَحۡمَتِهِۦۚ وَأَنزَلۡنَا مِنَ ٱلسَّمَآءِ مَآءٗ طَهُورٗا
He (it is) who has sent the winds as good news before His mercy, and We have sent down pure water from the sky,
ٱلرِّيَٰحَ بُشۡرَۢا
the winds as good news
ٱلرِّيحَ نُشُرَۢا
the wind as revivers
The variant changes the plural 'winds' to the singular 'wind' and alters the diacritical dots and vowels from 'bushran' (good news) to 'nushuran' (revivers), shifting the semantic focus.
Bazzi, Qunbul
بُشۡرَۢا
good news
نُشُراَۢ
revivers
The dots on the first letter change it from a ba (ب) to a nun (ن), and the vowel on the shin changes from a sukun to a damma. This shifts the meaning from winds acting as 'good news' to winds being 'revivers' or 'spreading' before the rain.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
بُشۡرَۢا
good news
نُشُرَۢا
revival
The difference lies in the diacritical dots of the first letter (changing from 'bāʾ' to 'nūn') along with a vowel change on the second letter (sukoon to damma). This alters the root from 'B-Sh-R' to 'N-Sh-R', shifting the meaning from sending the winds as 'good news' to sending them for 'revival' or 'scattering'.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Susi
وَإِذَا قِيلَ لَهُمُ ٱسۡجُدُواْۤ لِلرَّحۡمَٰنِ قَالُواْ وَمَا ٱلرَّحۡمَٰنُ أَنَسۡجُدُ لِمَا تَأۡمُرُنَا وَزَادَهُمۡ نُفُورٗا۩
But when it is said to them, ‘Prostrate yourselves before the Merciful,’ they say, ‘What is the Merciful? Shall we prostrate ourselves before what you command us?’ And it (only) increases them in aversion (to Him).
تَأۡمُرُنَا
you command us
يَأۡمُرُنَا
He commands us
The prefix diacritic changes from a ta' (ت) to a ya' (ي), altering the verb from the second-person 'you command us' (addressing the Prophet) to the third-person 'He commands us' (referring to the All-Merciful).
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad
أَلَّاۤ يَسۡجُدُواْۤ لِلَّهِ ٱلَّذِي يُخۡرِجُ ٱلۡخَبۡءَ فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَيَعۡلَمُ مَا تُخۡفُونَ وَمَا تُعۡلِنُونَ
(He did this) so that they would not prostrate themselves before God, who brings forth what is hidden in the heavens and the earth. He knows what you hide and what you speak aloud.
تُخۡفُونَ وَمَا تُعۡلِنُونَ
you hide and what you speak aloud
يُخۡفُونَ وَمَا يُعۡلِنُونَ
they hide and whatever they make public
The Hafs reading uses 2nd person plural verbs starting with the letter Ta (ت) addressing 'you', while the variant uses 3rd person plural verbs starting with the letter Ya (ي) referring to 'they'.
Ibn Jummaz, Ibn Wardan, Ruways
تُخۡفُونَ وَمَا تُعۡلِنُونَ
you hide and what you speak aloud
يُخْفُونَ وَمَا يُعْلِنُونَ
they hide and whatever they make public
The prefix letters on both verbs change from tā' (ت) to yā' (ي) by shifting the dots from above to below, changing the grammatical person from second person plural ('you') to third person plural ('they').
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Shu'bah, Susi, Warsh
قَالُواْ تَقَاسَمُواْ بِٱللَّهِ لَنُبَيِّتَنَّهُۥ وَأَهۡلَهُۥ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِۦ مَا شَهِدۡنَا مَهۡلِكَ أَهۡلِهِۦ وَإِنَّا لَصَٰدِقُونَ
They said, ‘Swear to each other by God, “We shall indeed attack him and his family by night.” Then we shall indeed say to his ally, “We were not witnesses of the destruction of his family” and “Surely we are truthful indeed.”’
لَنُبَيِّتَنَّهُۥ ... لَنَقُولَنَّ
We shall indeed attack him ... we shall indeed say
لَتُبَيِّتُنَّهُۥ ... لَتَقُولُنَّ
you will surely attack him ... you will emphatically tell
The verbs change from the first person plural (indicated by the Nun prefix) meaning 'We shall attack/say' to the second person plural (indicated by the Ta prefix) meaning 'you shall attack/tell'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
قُلِ ٱلۡحَمۡدُ لِلَّهِ وَسَلَٰمٌ عَلَىٰ عِبَادِهِ ٱلَّذِينَ ٱصۡطَفَىٰٓۗ ءَآللَّهُ خَيۡرٌ أَمَّا يُشۡرِكُونَ
Say: ‘Praise (be) to God, and peace (be) upon His servants whom He has chosen!’ Is God better, or what they associate?
يُشۡرِكُونَ
they associate
تُشْرِكُونَ
you associate
The prefix changes from a 'yaa' (third person) to a 'taa' (second person), shifting the address from 'they associate' to 'you associate'.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Warsh
أَمَّن يُجِيبُ ٱلۡمُضۡطَرَّ إِذَا دَعَاهُ وَيَكۡشِفُ ٱلسُّوٓءَ وَيَجۡعَلُكُمۡ خُلَفَآءَ ٱلۡأَرۡضِۗ أَءِلَٰهٞ مَّعَ ٱللَّهِۚ قَلِيلٗا مَّا تَذَكَّرُونَ
Or (is He not better) who responds to the distressed (person) when he calls on Him and removes the evil, and establishes you as successors on the earth? (Is there any other) god with God? Little do you take heed!
تَذَكَّرُونَ
you take heed
يَذَّكَّرُونَ
they constantly remember
The prefix letter changes from 'ta' to 'ya', shifting the verb from the second person ('you') to the third person ('they').
Duri Abu 'Amr, Hisham, Rawh, Susi
أَمَّن يَهۡدِيكُمۡ فِي ظُلُمَٰتِ ٱلۡبَرِّ وَٱلۡبَحۡرِ وَمَن يُرۡسِلُ ٱلرِّيَٰحَ بُشۡرَۢا بَيۡنَ يَدَيۡ رَحۡمَتِهِۦٓۗ أَءِلَٰهٞ مَّعَ ٱللَّهِۚ تَعَٰلَى ٱللَّهُ عَمَّا يُشۡرِكُونَ
Or (is He not better) who guides you in the darkness of the shore and the sea, and who sends the winds as good news before His mercy? (Is there any other) god with God? God is exalted above what they associate!
بُشۡرَۢا
good news
نُشُراَۢ
revivers
The initial letter changes from a 'ba' (with one dot below) to a 'nun' (with one dot above), altering the description of the winds from bringing 'good news' to being 'revivers' or spreaders.
Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Susi, Warsh
إِنَّكَ لَا تُسۡمِعُ ٱلۡمَوۡتَىٰ وَلَا تُسۡمِعُ ٱلصُّمَّ ٱلدُّعَآءَ إِذَا وَلَّوۡاْ مُدۡبِرِينَ
Surely you cannot make the dead to hear, nor can you make the deaf to hear the call, when they turn away, withdrawing.
تُسۡمِعُ ٱلصُّمَّ
you make the deaf to hear
يَسۡمَعُ ٱلصُّمُّ
the deaf hear
The verb changes from 2nd person Form IV 'you make hear' (تُسۡمِعُ) to 3rd person Form I 'hears' (يَسۡمَعُ). Consequently, 'the deaf' changes from being the accusative object (ٱلصُّمَّ) to the nominative subject (ٱلصُّمُّ).
Bazzi, Qunbul
وَمَآ أَنتَ بِهَٰدِي ٱلۡعُمۡيِ عَن ضَلَٰلَتِهِمۡۖ إِن تُسۡمِعُ إِلَّا مَن يُؤۡمِنُ بِـَٔايَٰتِنَا فَهُم مُّسۡلِمُونَ
Nor can you guide the blind out of their straying. You cannot make (anyone) hear, except the one who believes in Our signs, and so they submit.
بِهَٰدِي
can you guide
تَهْدِي
do you guide
Hafs reads 'bi-hādī' (a guide) as an active participle with the preposition 'bi'. The variant reads 'tahdī' (you guide), a second-person verb. Both words share the exact same Uthmani rasm (بهدى), differing only in the diacritical dots (one dot below for Ba vs two dots above for Ta). Consequently, the variant also alters the grammatical case of the following word to accusative ('al-ʿumya') and changes 'ḍalālatihim' to 'ḍalālihim'.
Khalaf, Khallad
وَتَرَى ٱلۡجِبَالَ تَحۡسَبُهَا جَامِدَةٗ وَهِيَ تَمُرُّ مَرَّ ٱلسَّحَابِۚ صُنۡعَ ٱللَّهِ ٱلَّذِيٓ أَتۡقَنَ كُلَّ شَيۡءٍۚ إِنَّهُۥ خَبِيرُۢ بِمَا تَفۡعَلُونَ
and you see the mountains, supposedly solid, yet passing by (as) the clouds pass by – (such is) the work of God who has perfected everything. Surely He is aware of what you do.
تَفۡعَلُونَ
you do
يَفۡعَلُونَ
they do
The prefix changes from ta- (second person) to ya- (third person), shifting the subject from 'you' to 'they'.
Bazzi, Duri Abu 'Amr, Hisham, Qunbul, Rawh, Ruways, Susi
وَقُلِ ٱلۡحَمۡدُ لِلَّهِ سَيُرِيكُمۡ ءَايَٰتِهِۦ فَتَعۡرِفُونَهَاۚ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ
And say: ‘Praise (be) to God! He will show you His signs and you will recognize them. Your Lord is not oblivious of what you do.’
تَعۡمَلُونَ
you do
يَعۡمَلُونَ
they do
The prefix letter changes from a 'ta' (two dots above) to a 'ya' (two dots below), shifting the pronoun from the second person plural ('you do') to the third person plural ('they do').
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Shu'bah, Susi
وَنُمَكِّنَ لَهُمۡ فِي ٱلۡأَرۡضِ وَنُرِيَ فِرۡعَوۡنَ وَهَٰمَٰنَ وَجُنُودَهُمَا مِنۡهُم مَّا كَانُواْ يَحۡذَرُونَ
and to establish them on the earth, and show Pharaoh and Haman, and their forces, what they had to beware of from them.
وَنُرِيَ
and show
وَيَرَى
would see
The verb shifts from the first-person causative 'We show' (nuriya) to the third-person active 'would see' (yara) by changing the initial dot (Nun to Ya). This also shifts Pharaoh and Haman from being the grammatical objects (accusative) to the subjects (nominative).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَمَآ أُوتِيتُم مِّن شَيۡءٖ فَمَتَٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَزِينَتُهَاۚ وَمَا عِندَ ٱللَّهِ خَيۡرٞ وَأَبۡقَىٰٓۚ أَفَلَا تَعۡقِلُونَ
Whatever thing you have been given is (only) an enjoyment of this present life, and its (passing) splendor, but what is with God is better and more lasting. Will you not understand?
تَعۡقِلُونَ
you understand
يَعۡقِلُونَ
they reason
The prefix of the verb changes from a ta' (ت) indicating the second person plural 'you', to a ya' (ي) indicating the third person plural 'they'.
Duri Abu 'Amr, Susi
أَوَلَمۡ يَرَوۡاْ كَيۡفَ يُبۡدِئُ ٱللَّهُ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُۥٓۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٞ
Do they not see how God brings about the creation, (and) then restores it? Surely that is easy for God.
يَرَوۡاْ
they see
تَرَوۡاْ
youpl seen
The prefix letter changes from ya' (ي) indicating the third-person plural ('they see') to ta' (ت) indicating the second-person plural ('you see'), shifting the discourse from indirect reference to direct address.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Shu'bah
إِنَّ ٱللَّهَ يَعۡلَمُ مَا يَدۡعُونَ مِن دُونِهِۦ مِن شَيۡءٖۚ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ
Surely God knows whatever they call on instead of Him. He is the Mighty, the Wise.
يَدۡعُونَ
they call on
تَدْعُونَ
youpl call upon
The verb prefix changes from ya' (ي) with two dots below to ta' (ت) with two dots above, shifting the subject from third person plural ('they') to second person plural ('you').
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Warsh
يَوۡمَ يَغۡشَىٰهُمُ ٱلۡعَذَابُ مِن فَوۡقِهِمۡ وَمِن تَحۡتِ أَرۡجُلِهِمۡ وَيَقُولُ ذُوقُواْ مَا كُنتُمۡ تَعۡمَلُونَ
On the Day when the punishment will cover them – from above them and from beneath their feet – (then) He will say, ‘Taste what you have done!’
وَيَقُولُ
He will say
وَنَقُولُ
and We say
The verb prefix changes from ya' to nun, shifting the subject from third-person singular (He) to first-person plural (We).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qunbul, Rawh, Ruways, Susi
كُلُّ نَفۡسٖ ذَآئِقَةُ ٱلۡمَوۡتِۖ ثُمَّ إِلَيۡنَا تُرۡجَعُونَ
Every person will taste death, then to Us you will be returned.
تُرۡجَعُونَ
you will be returned
يُرۡجَعُونَ
they are returned
The prefix changes from the letter 'ta' (addressing the second person 'you') to 'ya' (referring to the third person 'they'), shifting the perspective from direct address to narrative description.
Shu'bah
وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ لَنُبَوِّئَنَّهُم مِّنَ ٱلۡجَنَّةِ غُرَفٗا تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَاۚ نِعۡمَ أَجۡرُ ٱلۡعَٰمِلِينَ
Those who have believed and done righteous deeds – We shall indeed settle them in exalted rooms of the Garden, through which rivers flow, there to remain. Excellent is the reward of the doers,
لَنُبَوِّئَنَّهُم
We shall indeed settle them
لَنُثْوِيَنَّهُم
We will lodge them
The difference stems from the diacritical dots on the foundational script (rasm). Hafs reads with a 'ba' (one dot below) and a hamza on the 'ya' seat (from the root ba-waw-hamza, meaning to settle). The variant reads with a 'tha' (three dots above) and a regular 'ya' (from the root tha-waw-ya, meaning to lodge), resulting in a different word with a similar overarching meaning.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
ٱللَّهُ يَبۡدَؤُاْ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُۥ ثُمَّ إِلَيۡهِ تُرۡجَعُونَ
God brings about the creation, then restores it, (and) then to Him you will be returned.
تُرۡجَعُونَ
you will be returned
يُرۡجَعُونَ
they are returned
The prefix changes from a ta' with two dots above to a ya' with two dots below, shifting the subject from second person plural ('you') to third person plural ('they').
Duri Abu 'Amr, Shu'bah, Susi
تُرۡجَعُونَ
you will be returned
يُرۡجَعُونَ
they return
The prefix of the verb changes from ta' (two dots above, indicating second person 'you') to ya' (two dots below, indicating third person 'they').
Rawh
وَمَآ ءَاتَيۡتُم مِّن رِّبٗا لِّيَرۡبُوَاْ فِيٓ أَمۡوَٰلِ ٱلنَّاسِ فَلَا يَرۡبُواْ عِندَ ٱللَّهِۖ وَمَآ ءَاتَيۡتُم مِّن زَكَوٰةٖ تُرِيدُونَ وَجۡهَ ٱللَّهِ فَأُوْلَـٰٓئِكَ هُمُ ٱلۡمُضۡعِفُونَ
Whatever you give in usury, in order that it may increase on the wealth of the people, does not increase with God, but what you give in alms, desiring the face of God – those are the ones who gain double.
لِّيَرۡبُوَاْ
that it may increase
لِّتُرْبُواْ
to increase it
The prefix changes from 'ya' (3rd person singular, referring to the wealth increasing) to 'tu' (2nd person plural, referring to you increasing it), changing both the subject of the verb and its form.
Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
ٱللَّهُ ٱلَّذِي خَلَقَكُمۡ ثُمَّ رَزَقَكُمۡ ثُمَّ يُمِيتُكُمۡ ثُمَّ يُحۡيِيكُمۡۖ هَلۡ مِن شُرَكَآئِكُم مَّن يَفۡعَلُ مِن ذَٰلِكُم مِّن شَيۡءٖۚ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشۡرِكُونَ
(It is) God who created you, then provided for you, then causes you to die, (and) then gives you life. (Are there) any of your associates who (can) do any of that? Glory to Him! He is exalted above what they associate.
يُشۡرِكُونَ
they associate
تُشۡرِكُونَ
youpl associate
The prefix changes from 'ya' (third person 'they') to 'ta' (second person 'you'), shifting the address from a descriptive statement about the polytheists to a direct address.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
ظَهَرَ ٱلۡفَسَادُ فِي ٱلۡبَرِّ وَٱلۡبَحۡرِ بِمَا كَسَبَتۡ أَيۡدِي ٱلنَّاسِ لِيُذِيقَهُم بَعۡضَ ٱلَّذِي عَمِلُواْ لَعَلَّهُمۡ يَرۡجِعُونَ
Corruption has appeared on the shore and the sea because of what the hands of the people have earned, so that He may give them a taste of what they have done, that they may return.
لِيُذِيقَهُم
He may give them a taste
لِنُذِيقَهُمُۥ
We may make them taste
The verbal prefix changes from 'ya' (third person singular, 'He') to 'nun' (first person plural majestic, 'We'), altering the subject of the verb.
Qunbul, Rawh
فَإِنَّكَ لَا تُسۡمِعُ ٱلۡمَوۡتَىٰ وَلَا تُسۡمِعُ ٱلصُّمَّ ٱلدُّعَآءَ إِذَا وَلَّوۡاْ مُدۡبِرِينَ
You cannot make the dead to hear, nor can you make the deaf to hear the call when they turn away, withdrawing.
تُسۡمِعُ ٱلصُّمَّ
you make the deaf to hear
يَسۡمَعُ ٱلصُّمُّ
the deaf hear
The verb changes from second person causative (you make hear) to third person (the deaf hear) by changing 'ta' to 'ya', which correspondingly changes the noun 'the deaf' from the accusative object to the nominative subject.
Bazzi, Qunbul
ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلۡحَقُّ وَأَنَّ مَا يَدۡعُونَ مِن دُونِهِ ٱلۡبَٰطِلُ وَأَنَّ ٱللَّهَ هُوَ ٱلۡعَلِيُّ ٱلۡكَبِيرُ
That is because God – He is the Truth, and what they call on instead of Him – that is the falsehood, and because God is the Most High, the Great.
يَدۡعُونَ
they call on
تَدْعُونَ
youpl call upon
The verbal prefix changes from a ya' (two dots below) to a ta' (two dots above), shifting the subject from third person plural ('they call') to second person plural ('you call').
Bazzi, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Shu'bah, Warsh
وَٱتَّبِعۡ مَا يُوحَىٰٓ إِلَيۡكَ مِن رَّبِّكَۚ إِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرٗا
Follow what you are inspired (with) from your Lord. Surely God is aware of what you do.
تَعۡمَلُونَ
you do
يَعۡمَلُونَ
they do
The prefix letter changed from 'ta' (second person 'you') to 'ya' (third person 'they'), altering the subject of the action.
Duri Abu 'Amr, Susi
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱذۡكُرُواْ نِعۡمَةَ ٱللَّهِ عَلَيۡكُمۡ إِذۡ جَآءَتۡكُمۡ جُنُودٞ فَأَرۡسَلۡنَا عَلَيۡهِمۡ رِيحٗا وَجُنُودٗا لَّمۡ تَرَوۡهَاۚ وَكَانَ ٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرًا
You who believe! Remember the blessing of God on you, when the forces came upon you, and We sent against them a wind, and (also) forces which you did not see. God sees what you do.
تَعۡمَلُونَ
you do
يَعۡمَلُونَ
they do
The prefix changes from 'ta' (two dots above) to 'ya' (two dots below), shifting the verb from the second person plural ('you do') to the third person plural ('they do').
Duri Abu 'Amr, Susi
يَٰنِسَآءَ ٱلنَّبِيِّ مَن يَأۡتِ مِنكُنَّ بِفَٰحِشَةٖ مُّبَيِّنَةٖ يُضَٰعَفۡ لَهَا ٱلۡعَذَابُ ضِعۡفَيۡنِۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٗا
Wives of the prophet! Whoever among you commits clear immorality, for her the punishment will be doubled. That is easy for God.
يُضَٰعَفۡ لَهَا ٱلۡعَذَابُ
the punishment will be doubled
نُّضَعِّفۡ لَهَا ٱلۡعَذَابَ
We would double the punishment
The verb changes from the third-person passive (يُضَٰعَفۡ - will be doubled) to the first-person plural active (نُّضَعِّفۡ - We would double) by changing the prefix from Ya to Nun. Consequently, 'the punishment' changes from the nominative subject (ٱلۡعَذَابُ) to the accusative object (ٱلۡعَذَابَ).
Bazzi, Hisham, Ibn Dhakwan, Qunbul
۞وَمَن يَقۡنُتۡ مِنكُنَّ لِلَّهِ وَرَسُولِهِۦ وَتَعۡمَلۡ صَٰلِحٗا نُّؤۡتِهَآ أَجۡرَهَا مَرَّتَيۡنِ وَأَعۡتَدۡنَا لَهَا رِزۡقٗا كَرِيمٗا
But whoever among you is obedient to God and His messenger, and does righteousness – We shall give her her reward twice over. We have prepared a generous provision for her.
نُّؤۡتِهَآ
We shall give her
يُؤۡتِهَآ
He will bring her
The prefix of the verb changes from a nun (ن) indicating 'We' to a ya (ي) indicating 'He', shifting the subject from the first person plural to the third person singular referring to Allah.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
رَبَّنَآ ءَاتِهِمۡ ضِعۡفَيۡنِ مِنَ ٱلۡعَذَابِ وَٱلۡعَنۡهُمۡ لَعۡنٗا كَبِيرٗا
Our Lord, give them a double (share) of the punishment, and curse them with a great curse!’
كَبِيرٗا
great
كَثِيراٗ
a lot of
The difference lies in the diacritical dots on the second letter (ba' with one dot below vs. tha' with three dots above), changing the word 'kabīran' (great in magnitude) to 'kathīran' (many/a lot of in quantity).
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
أَفَلَمۡ يَرَوۡاْ إِلَىٰ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُم مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِۚ إِن نَّشَأۡ نَخۡسِفۡ بِهِمُ ٱلۡأَرۡضَ أَوۡ نُسۡقِطۡ عَلَيۡهِمۡ كِسَفٗا مِّنَ ٱلسَّمَآءِۚ إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لِّكُلِّ عَبۡدٖ مُّنِيبٖ
Do they not look to what is before them and what is behind them of the sky and the earth? If We (so) please, We could cause the earth to swallow them, or make fragments of the sky fall on them. Surely in that is a sign indeed for every servant who turns (in repentance).
نَّشَأۡ نَخۡسِفۡ
We (so) please, We could cause
يَشَأۡ يَخۡسِفۡ
He wills, He can
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).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
ذَٰلِكَ جَزَيۡنَٰهُم بِمَا كَفَرُواْۖ وَهَلۡ نُجَٰزِيٓ إِلَّا ٱلۡكَفُورَ
We repaid them that because they disbelieved. We do not repay (anyone) but the ungrateful?
نُجَٰزِيٓ إِلَّا ٱلۡكَفُورَ
We do not repay (anyone) but the ungrateful
يُجَٰز۪ىٰٓ إِلَّا اَ۬لْكَفُورُ
is (thus) repaid except the staunch denier
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.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Shu'bah, Susi, Warsh
وَيَوۡمَ يَحۡشُرُهُمۡ جَمِيعٗا ثُمَّ يَقُولُ لِلۡمَلَـٰٓئِكَةِ أَهَـٰٓؤُلَآءِ إِيَّاكُمۡ كَانُواْ يَعۡبُدُونَ
On the Day when He gathers them all together, He will say to the angels, ‘(Was it) you these were serving?’
يَحۡشُرُهُمۡ ... يَقُولُ
He gathers ... He will say
نَحْشُرُهُمْ ... نَقُولُ
We herd ... says
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'.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Shu'bah, Susi, Warsh
وَٱلَّذِينَ كَفَرُواْ لَهُمۡ نَارُ جَهَنَّمَ لَا يُقۡضَىٰ عَلَيۡهِمۡ فَيَمُوتُواْ وَلَا يُخَفَّفُ عَنۡهُم مِّنۡ عَذَابِهَاۚ كَذَٰلِكَ نَجۡزِي كُلَّ كَفُورٖ
But those who disbelieve – for them (there is) the fire of Gehenna. (Death) is not decreed for them, and so they do not die, nor will any of its punishment be lightened for them. In this way We repay every ungrateful one.
نَجۡزِي كُلَّ
We repay every
يُجۡزَىٰ كُلُّ
is repaid every
The first-person plural active verb 'najzī' (We repay) changes to the third-person singular passive 'yujzā' (is repaid) by changing the first letter's dots (Nun to Ya) and vowels. Consequently, the following word 'kull' (every) changes from an accusative direct object (kulla) to a nominative subject (kullu).
Duri Abu 'Amr, Susi
وَمَن نُّعَمِّرۡهُ نُنَكِّسۡهُ فِي ٱلۡخَلۡقِۚ أَفَلَا يَعۡقِلُونَ
(To) whomever We grant a long life, We reverse him in (his) constitution. Do they not understand?
يَعۡقِلُونَ
they understand
تَعْقِلُونَ
youpl reason
The prefix dots change from ya (third person 'they') to ta (second person 'you plural'), shifting the discourse from speaking about them to addressing them directly.
Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
لِّيُنذِرَ مَن كَانَ حَيّٗا وَيَحِقَّ ٱلۡقَوۡلُ عَلَى ٱلۡكَٰفِرِينَ
so that he may warn whoever is living, and that the word may be proved true against the disbelievers.
لِّيُنذِرَ
he may warn
لِّتُنذِرَ
yousg may forewarn
The verb changes from third person singular (ya prefix) to second person singular (ta prefix), changing the meaning from 'he may warn' to 'you may warn'.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
أَوَلَيۡسَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ بِقَٰدِرٍ عَلَىٰٓ أَن يَخۡلُقَ مِثۡلَهُمۚ بَلَىٰ وَهُوَ ٱلۡخَلَّـٰقُ ٱلۡعَلِيمُ
Is not the One who created the heavens and the earth able to create their equivalent? Yes indeed! He is the Creator, the Knowing.
بِقَٰدِرٍ
able
يَقْدِرُ
Cannot
The variant changes the preposition and active participle 'bi-qādirin' (able) to the imperfect verb 'yaqdiru' (can/capable). The unpointed Uthmanic rasm (بقدر) is identical, differing only in the diacritical dots (one dot below for ba', two for ya') and vowels, which shifts the grammatical structure from a nominal/prepositional predicate to a verbal one.
Ruways
كِتَٰبٌ أَنزَلۡنَٰهُ إِلَيۡكَ مُبَٰرَكٞ لِّيَدَّبَّرُوٓاْ ءَايَٰتِهِۦ وَلِيَتَذَكَّرَ أُوْلُواْ ٱلۡأَلۡبَٰبِ
A blessed Book – We have sent it down to you, so that those with understanding may contemplate its verses and take heed.
لِّيَدَّبَّرُوٓاْ
may contemplate
لِّتَدَبَّرُوٓاْ
you(pl) may ponder
The prefix changes from 'ya' (third person 'they') to 'ta' (second person 'you'), changing the subject of the contemplation from those with understanding in the third person to the believers being directly addressed.
Ibn Jummaz, Ibn Wardan
وَٱللَّهُ يَقۡضِي بِٱلۡحَقِّۖ وَٱلَّذِينَ يَدۡعُونَ مِن دُونِهِۦ لَا يَقۡضُونَ بِشَيۡءٍۗ إِنَّ ٱللَّهَ هُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ
God will decide in truth, while those they call on instead of Him will not decide at all. Surely God – He is the Hearing, the Seeing.
يَدۡعُونَ
they call on
تَدْعُونَ
you call upon
The prefix changes from 'ya' (third person, 'they call') to 'ta' (second person, 'you call').
Hisham, Qalun, Warsh
وَمَا يَسۡتَوِي ٱلۡأَعۡمَىٰ وَٱلۡبَصِيرُ وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ وَلَا ٱلۡمُسِيٓءُۚ قَلِيلٗا مَّا تَتَذَكَّرُونَ
The blind and the sighted are not equal, nor are those who believe and do deeds of righteousness and the evildoer. Little do you take heed!
تَتَذَكَّرُونَ
you take heed
يَتَذَكَّرُونَ
they remind themselves
The prefix changes from 'ta' to 'ya' due to a difference in dots, shifting the verb from the second person plural ('you') to the third person plural ('they').
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَيَوۡمَ يُحۡشَرُ أَعۡدَآءُ ٱللَّهِ إِلَى ٱلنَّارِ فَهُمۡ يُوزَعُونَ
On the Day when the enemies of God are gathered to the Fire, and they are arranged (in rows)
يُحۡشَرُ أَعۡدَآءُ ٱللَّهِ
enemies of God are gathered
نَحْشُرُ أَعْدَآءَ اَ۬للَّهِ
We herd Allah’s enemies
The verb changes from a third-person passive (yuhsharu) to a first-person plural active (nahshuru) through a change in diacritical dots (Ya to Nun) and vowels. Consequently, the grammatical case of 'enemies' shifts from the nominative subject to the accusative direct object.
Qalun, Rawh, Ruways, Warsh
تَكَادُ ٱلسَّمَٰوَٰتُ يَتَفَطَّرۡنَ مِن فَوۡقِهِنَّۚ وَٱلۡمَلَـٰٓئِكَةُ يُسَبِّحُونَ بِحَمۡدِ رَبِّهِمۡ وَيَسۡتَغۡفِرُونَ لِمَن فِي ٱلۡأَرۡضِۗ أَلَآ إِنَّ ٱللَّهَ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ
The heavens are nearly torn apart from above, when the angels glorify their Lord with praise, and ask forgiveness for those on the earth. Is it not a fact that God – He is the Forgiving, the Compassionate?
يَتَفَطَّرۡنَ
torn apart
يَنفَطِرۡنَ
split apart
The verb changes from Form V (yatafaṭṭarna) to Form VII (yanfaṭirna) due to a change in diacritical dots on the second letter (from ta' to nun) and vowels. Both share the same skeletal script (rasm) but the form shift slightly alters the nuance from 'torn apart' to 'split apart'.
Duri Abu 'Amr, Rawh, Ruways, Shu'bah, Susi
وَهُوَ ٱلَّذِي يَقۡبَلُ ٱلتَّوۡبَةَ عَنۡ عِبَادِهِۦ وَيَعۡفُواْ عَنِ ٱلسَّيِّـَٔاتِ وَيَعۡلَمُ مَا تَفۡعَلُونَ
He (it is) who accepts repentance from His servants and pardons evil deeds. He knows what you do.
تَفۡعَلُونَ
you do
يَفْعَلُونَ
they do
The difference in the dotting of the prefix letter (taa' vs. yaa') changes the verb from the second person plural 'you do' to the third person plural 'they do'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَجَعَلُواْ ٱلۡمَلَـٰٓئِكَةَ ٱلَّذِينَ هُمۡ عِبَٰدُ ٱلرَّحۡمَٰنِ إِنَٰثًاۚ أَشَهِدُواْ خَلۡقَهُمۡۚ سَتُكۡتَبُ شَهَٰدَتُهُمۡ وَيُسۡـَٔلُونَ
Yet they have made the angels – those who are themselves servants of the Merciful – females. Did they witness their creation? Their testimony will be written down, and they will be questioned.
عِبَٰدُ
servants
عِندَ
with
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.
Bazzi, Hisham, Ibn Dhakwan, Qunbul, Rawh, Ruways
عِبَٰدُ
servants
عِندَ
with
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).
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَمَن يَعۡشُ عَن ذِكۡرِ ٱلرَّحۡمَٰنِ نُقَيِّضۡ لَهُۥ شَيۡطَٰنٗا فَهُوَ لَهُۥ قَرِينٞ
Whoever turns away from the Reminder of the Merciful – We allot to him a satan, and he becomes his comrade.
نُقَيِّضۡ
We allot
يُقَيِّضۡ
He assigns
The verb prefix changes from 'nun' (indicating first-person majestic plural 'We') to 'ya' (indicating third-person singular 'He').
Rawh, Ruways
وَتَبَارَكَ ٱلَّذِي لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَا وَعِندَهُۥ عِلۡمُ ٱلسَّاعَةِ وَإِلَيۡهِ تُرۡجَعُونَ
Blessed (be) the One who – to Him (belongs) the kingdom of the heavens and the earth, and whatever is between them. With Him is the knowledge of the Hour, and to Him you will be returned.
تُرۡجَعُونَ
you will be returned
يُرۡجَعُونَ
they are returned
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').
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul
تُرۡجَعُونَ
you will be returned
يُرۡجَعُونَ
they return
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.
Ruways
فَٱصۡفَحۡ عَنۡهُمۡ وَقُلۡ سَلَٰمٞۚ فَسَوۡفَ يَعۡلَمُونَ
So excuse them, and say: ‘Peace!’ Soon they will know!
يَعۡلَمُونَ
they will know
تَعْلَمُونَ
youpl shall come to know
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.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
قُل لِّلَّذِينَ ءَامَنُواْ يَغۡفِرُواْ لِلَّذِينَ لَا يَرۡجُونَ أَيَّامَ ٱللَّهِ لِيَجۡزِيَ قَوۡمَۢا بِمَا كَانُواْ يَكۡسِبُونَ
Say to those who believe to forgive those who do not expect the days of God, so that He may repay a people for what they have earned.
لِيَجۡزِيَ
He may repay
لِنَجۡزِيَ
We may repay
The prefix letter changes from ya (he) with two dots below, to nun (we) with one dot above, altering the subject from third-person singular to first-person plural of majesty.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad
وَمِن قَبۡلِهِۦ كِتَٰبُ مُوسَىٰٓ إِمَامٗا وَرَحۡمَةٗۚ وَهَٰذَا كِتَٰبٞ مُّصَدِّقٞ لِّسَانًا عَرَبِيّٗا لِّيُنذِرَ ٱلَّذِينَ ظَلَمُواْ وَبُشۡرَىٰ لِلۡمُحۡسِنِينَ
Yet before it was the Book of Moses as a model and mercy; and this is a Book confirming (it) in the Arabic language, to warn those who do evil, and as good news for the doers of good.
لِّيُنذِرَ
to warn
لِّتُنذِرَ
that you may warn
The verb changes from third person 'li-yundhira' (that it/he may warn) to second person 'li-tundhira' (that you may warn) by changing the dots from ya to ta.
Bazzi, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
أُوْلَـٰٓئِكَ ٱلَّذِينَ نَتَقَبَّلُ عَنۡهُمۡ أَحۡسَنَ مَا عَمِلُواْ وَنَتَجَاوَزُ عَن سَيِّـَٔاتِهِمۡ فِيٓ أَصۡحَٰبِ ٱلۡجَنَّةِۖ وَعۡدَ ٱلصِّدۡقِ ٱلَّذِي كَانُواْ يُوعَدُونَ
Those are the ones from whom We shall accept the best of what they have done, and We shall pass over their evil deeds. (They will be) among the companions of the Garden – the promise of truth which they were promised.
نَتَقَبَّلُ
We shall accept
يُتَقَبَّلُ
is bound to be accepted
The verb changes from the active 1st-person plural 'nataqabbalu' (We accept) in Hafs to the passive 3rd-person 'yutaqabbalu' (is accepted) in the variant, altering the dots from nun to ya. Consequently, the object 'ahsana' (the best) becomes the nominative deputy subject 'ahsanu'. The same active-to-passive shift occurs in the subsequent verb 'natajawazu' (We pass over) to 'yutajawazu' (is overlooked).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَلِكُلّٖ دَرَجَٰتٞ مِّمَّا عَمِلُواْۖ وَلِيُوَفِّيَهُمۡ أَعۡمَٰلَهُمۡ وَهُمۡ لَا يُظۡلَمُونَ
For each (there are) ranks, according to what they have done, and so that He may pay them in full for their deeds – and they will not be done evil.
لِيُوَفِّيَهُمۡ
He may pay them in full
لِنُوَفِّيَهُمُۥٓ
We may render to them in full
The prefix changes from the third-person singular 'ya' (He) to the majestic first-person plural 'nun' (We), shifting the doer of the action.
Abu Al-Harith, Duri Al-Kisa'i, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Warsh
تُدَمِّرُ كُلَّ شَيۡءِۭ بِأَمۡرِ رَبِّهَا فَأَصۡبَحُواْ لَا يُرَىٰٓ إِلَّا مَسَٰكِنُهُمۡۚ كَذَٰلِكَ نَجۡزِي ٱلۡقَوۡمَ ٱلۡمُجۡرِمِينَ
destroying everything by the command of its Lord.’ And morning found them not to be seen, except for their dwelling places. In this way We repay the people who are sinners.
لَا يُرَىٰٓ إِلَّا مَسَٰكِنُهُمۡ
not to be seen, except for their dwelling places
لَا تَر۪ىٰٓ إِلَّا مَسَٰكِنَهُمْ
yousg could see nothing except their residences
The verb shifts from the 3rd-person passive 'yurā' (is seen) to the 2nd-person active 'tarā' (you see) through a change in diacritical dots (ya to ta) and vowels. Consequently, the grammatical case of the noun 'masākin' changes from a nominative proxy subject (ending in damma) to an accusative direct object (ending in fatha).
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
أَوَلَمۡ يَرَوۡاْ أَنَّ ٱللَّهَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَلَمۡ يَعۡيَ بِخَلۡقِهِنَّ بِقَٰدِرٍ عَلَىٰٓ أَن يُحۡـِۧيَ ٱلۡمَوۡتَىٰۚ بَلَىٰٓۚ إِنَّهُۥ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
Do they not see that God, who created the heavens and earth, and was not tired out by their creation, is able to give the dead life? Yes indeed! Surely He is powerful over everything.
بِقَٰدِرٍ
is able
يَقْدِرُ
can
The change in diacritical dots on the first letter (from ba' to ya') and vowels shifts the word from a prepositional phrase with an active participle ('bi-qādirin', is able) to a present tense verb ('yaqdiru', can).
Rawh, Ruways
وَلَنَبۡلُوَنَّكُمۡ حَتَّىٰ نَعۡلَمَ ٱلۡمُجَٰهِدِينَ مِنكُمۡ وَٱلصَّـٰبِرِينَ وَنَبۡلُوَاْ أَخۡبَارَكُمۡ
and We shall indeed test you, until We know those of you who struggle and those who are patient, and We shall test the reports about you.
وَلَنَبۡلُوَنَّكُمۡ / نَعۡلَمَ / وَنَبۡلُوَاْ
We shall indeed test / We know / We shall test
وَلَيَبۡلُوَنَّكُمۡ / يَعۡلَمَ / وَيَبۡلُوَاْ
He will certainly test / He knows / tests
The prefix letters on the three verbs change from nun (ن), indicating first-person plural 'We', to ya (ي), indicating third-person singular 'He'. The skeletal text (rasm) remains the same, but the dots change.
Shu'bah
لِّتُؤۡمِنُواْ بِٱللَّهِ وَرَسُولِهِۦ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُۚ وَتُسَبِّحُوهُ بُكۡرَةٗ وَأَصِيلًا
so that you may believe in God and His messenger, and support him, and respect him, and that you may glorify Him morning and evening.
لِّتُؤۡمِنُواْ ... وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ ... وَتُسَبِّحُوهُ
you may believe ... support him, and respect him, and that you may glorify
لِّيُؤۡمِنُواْ ... وَيُعَزِّرُوهُۥ وَيُوَقِّرُوهُۥ ... وَيُسَبِّحُوهُۥ
they may believe ... rally to Him and honor Him and highly exalt
The prefix for the four verbs changes from a 'ta' (ت) to a 'ya' (ي) via dot placement, shifting the subject from the second person plural ('you') to the third person plural ('they').
Bazzi, Duri Abu 'Amr, Qunbul, Susi
إِنَّ ٱلَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ ٱللَّهَ يَدُ ٱللَّهِ فَوۡقَ أَيۡدِيهِمۡۚ فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَىٰ نَفۡسِهِۦۖ وَمَنۡ أَوۡفَىٰ بِمَا عَٰهَدَ عَلَيۡهُ ٱللَّهَ فَسَيُؤۡتِيهِ أَجۡرًا عَظِيمٗا
Surely those who swear allegiance to you swear allegiance to God – the hand of God is over their hands. So whoever breaks (his oath), only breaks it against himself, but whoever fulfils what he has covenanted with God – He will give him a great reward.
فَسَيُؤۡتِيهِ
He will give him
فَسَنُوتِيهِ
We will grant him
The verbal prefix changes from Ya to Nun due to a difference in diacritical dots, shifting the subject from the third-person singular ('He will give') to the first-person plural of majesty ('We will grant').
Bazzi, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Warsh
لَّيۡسَ عَلَى ٱلۡأَعۡمَىٰ حَرَجٞ وَلَا عَلَى ٱلۡأَعۡرَجِ حَرَجٞ وَلَا عَلَى ٱلۡمَرِيضِ حَرَجٞۗ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ يُدۡخِلۡهُ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُۖ وَمَن يَتَوَلَّ يُعَذِّبۡهُ عَذَابًا أَلِيمٗا
There is no blame on the blind, and no blame on the disabled, and no blame on the sick. Whoever obeys God and His messenger – He will cause him to enter Gardens through which rivers flow; but whoever turns away – He will punish him with a painful punishment.
يُدۡخِلۡهُ / يُعَذِّبۡهُ
He will cause him to enter / He will punish him
نُدْخِلْهُ / نُعَذِّبْهُ
We will enter him / We will punish him
The prefix 'ya' (two dots below) indicating third-person singular 'He' is changed to 'nun' (one dot above) indicating first-person plural 'We' in both verbs, shifting the speaker from God in the third person to the royal 'We'.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَهُوَ ٱلَّذِي كَفَّ أَيۡدِيَهُمۡ عَنكُمۡ وَأَيۡدِيَكُمۡ عَنۡهُم بِبَطۡنِ مَكَّةَ مِنۢ بَعۡدِ أَنۡ أَظۡفَرَكُمۡ عَلَيۡهِمۡۚ وَكَانَ ٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرًا
He (it is) who restrained their hands from you, and your hands from them, in the heart of Mecca, after He gave you victory over them – God sees what you do.
تَعۡمَلُونَ
you do
يَعۡمَلُونَ
they do
The prefix letter changes from ta (ت) with dots above to ya (ي) with dots below, shifting the verb from the second person 'you do' to the third person 'they do'.
Duri Abu 'Amr, Susi
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِن جَآءَكُمۡ فَاسِقُۢ بِنَبَإٖ فَتَبَيَّنُوٓاْ أَن تُصِيبُواْ قَوۡمَۢا بِجَهَٰلَةٖ فَتُصۡبِحُواْ عَلَىٰ مَا فَعَلۡتُمۡ نَٰدِمِينَ
You who believe! If a wicked person brings you some (piece of) news, be discerning, or you will smite a people in ignorance, and then become regretful over what you have done.
فَتَبَيَّنُوٓاْ
be discerning
فَتَثَبَّتُوٓاْ
ascertain (the truth)
The placement of the diacritical dots on the identical skeletal text (rasm) changes the word from 'fatabayyanū' (to be discerning/investigate, from the root b-y-n) to 'fatathabbatū' (to ascertain/verify, from the root th-b-t), giving a slightly different nuance to the command.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
إِنَّ ٱللَّهَ يَعۡلَمُ غَيۡبَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ وَٱللَّهُ بَصِيرُۢ بِمَا تَعۡمَلُونَ
Surely God knows the unseen (things) of the heavens and the earth. God sees what you do.
تَعۡمَلُونَ
you do
يَعۡمَلُونَ
they do
The prefix of the verb changes from 'ta' (second person, 'you do') to 'ya' (third person, 'they do') due to a difference in diacritical dots.
Bazzi, Qunbul
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)?,’
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
هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ حَفِيظٖ
‘This is what you were promised. (It is) for everyone who turns (in repentance and) keeps watch
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
سَيَعۡلَمُونَ غَدٗا مَّنِ ٱلۡكَذَّابُ ٱلۡأَشِرُ
‘Tomorrow they will know who the impudent liar is!
سَيَعۡلَمُونَ
they will know
سَتَعۡلَمُونَ
Youpl will know
The prefix letter changes from ya' (ي) to ta' (ت) through a shift in dotting, changing the subject from the third-person plural 'they' to the second-person plural 'you'.
Hisham, Ibn Dhakwan, Khalaf, Khallad
سَنَفۡرُغُ لَكُمۡ أَيُّهَ ٱلثَّقَلَانِ
Soon We shall be free (to attend) to you, you two burdens!
سَنَفۡرُغُ
We shall be free
سَيَفۡرُغُ
He will attend
The imperfect verb prefix changes from a nun (1st person plural 'We') to a ya (3rd person singular 'He') by a change in the diacritical dots on the initial letter.
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad, Rawh, Ruways
۞أَلَمۡ يَأۡنِ لِلَّذِينَ ءَامَنُوٓاْ أَن تَخۡشَعَ قُلُوبُهُمۡ لِذِكۡرِ ٱللَّهِ وَمَا نَزَلَ مِنَ ٱلۡحَقِّ وَلَا يَكُونُواْ كَٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ مِن قَبۡلُ فَطَالَ عَلَيۡهِمُ ٱلۡأَمَدُ فَقَسَتۡ قُلُوبُهُمۡۖ وَكَثِيرٞ مِّنۡهُمۡ فَٰسِقُونَ
Is it not time for those who believe that their hearts become humble before the Reminder of God, and (before) what has come down of the truth, and (that) they not be like those to whom the Book was given before, and for whom the time lasted too long, so that their hearts became hard, and many of them were wicked?
يَكُونُواْ
they not be
تَكُونُواْ
do not be
The verb shifts from the third-person 'yakūnū' (that they not be) to the second-person 'takūnū' (do not be) by a change in the diacritical dots (ya to ta), turning the phrase into a direct command.
Ruways
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا تَنَٰجَيۡتُمۡ فَلَا تَتَنَٰجَوۡاْ بِٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِ وَمَعۡصِيَتِ ٱلرَّسُولِ وَتَنَٰجَوۡاْ بِٱلۡبِرِّ وَٱلتَّقۡوَىٰۖ وَٱتَّقُواْ ٱللَّهَ ٱلَّذِيٓ إِلَيۡهِ تُحۡشَرُونَ
You who believe! When you converse secretly, do not converse in sin and enmity and disobedience to the messenger, but converse in piety and the guarding (of yourselves). Guard (yourselves) against God, to whom you will be gathered.
تَتَنَٰجَوۡاْ
converse
تَنْتَجُواْ
converse with one another secretly
A shift in diacritical dots changes the verb from Form VI (tatanājaw) to Form VIII (tantajū), slightly altering the nuance of reciprocal secret conversation while maintaining the identical Uthmani rasm.
Ruways
وَلَن يُؤَخِّرَ ٱللَّهُ نَفۡسًا إِذَا جَآءَ أَجَلُهَاۚ وَٱللَّهُ خَبِيرُۢ بِمَا تَعۡمَلُونَ
But God will not spare anyone when his time comes. God is aware of what you do.
تَعۡمَلُونَ
you do
يَعۡمَلُونَ
they do
The diacritical marks change on the prefix letter from two dots above (tā') to two dots below (yā'), shifting the verb from the second person 'you do' to the third person 'they do'.
Shu'bah
يَوۡمَ يَجۡمَعُكُمۡ لِيَوۡمِ ٱلۡجَمۡعِۖ ذَٰلِكَ يَوۡمُ ٱلتَّغَابُنِۗ وَمَن يُؤۡمِنۢ بِٱللَّهِ وَيَعۡمَلۡ صَٰلِحٗا يُكَفِّرۡ عَنۡهُ سَيِّـَٔاتِهِۦ وَيُدۡخِلۡهُ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدٗاۚ ذَٰلِكَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ
On the Day when He will gather you for the Day of Gathering – that will be the Day of Mutual Defrauding. Whoever believes in God and does righteousness – He will absolve him of his evil deeds, and cause him to enter Gardens through which rivers flow, there to remain forever. That is the great triumph!
يَجۡمَعُكُمۡ
He will gather you
نَجْمَعُكُمْ
We gather you
The imperfect verb prefix changes from 'ya' (third person singular) with two dots below, to 'nun' (first person plural) with one dot above, shifting the subject from 'He' to the divine 'We'.
Rawh, Ruways
يُكَفِّرۡ / يُدۡخِلۡهُ
He will absolve / cause him to enter
نُّكَفِّرْ / نُدْخِلْهُ
We will remit / We will enter him
The verbs change from the third-person singular (He) to the first-person plural (We) of majesty. In the Arabic script, this is accomplished simply by changing the placement and number of dots on the prefix letter from 'ya' (يـ) to 'nun' (نـ).
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
رَّسُولٗا يَتۡلُواْ عَلَيۡكُمۡ ءَايَٰتِ ٱللَّهِ مُبَيِّنَٰتٖ لِّيُخۡرِجَ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِۚ وَمَن يُؤۡمِنۢ بِٱللَّهِ وَيَعۡمَلۡ صَٰلِحٗا يُدۡخِلۡهُ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدٗاۖ قَدۡ أَحۡسَنَ ٱللَّهُ لَهُۥ رِزۡقًا
– a messenger reciting over you the clear signs of God, so that He may bring those who believe and do righteous deeds out of the darkness to the light. Whoever believes in God and does righteousness – He will cause him to enter Gardens through which rivers flow, there to remain forever. God has made good provision for him.
يُدۡخِلۡهُ
He will cause him to enter
نُدۡخِلۡهُ
We will enter him
The prefix letter shifts from a ya' (two dots below) in Hafs to a nun (one dot above) in the variant. This changes the verb from third-person singular ('He will cause him to enter') to first-person plural ('We will enter him', denoting the divine 'We').
Hisham, Ibn Dhakwan
قُلۡ هُوَ ٱلرَّحۡمَٰنُ ءَامَنَّا بِهِۦ وَعَلَيۡهِ تَوَكَّلۡنَاۖ فَسَتَعۡلَمُونَ مَنۡ هُوَ فِي ضَلَٰلٖ مُّبِينٖ
Say: ‘He is the Merciful. We believe in Him, and in Him we put our trust. Soon you will know who it is (who is) clearly astray.’
فَسَتَعۡلَمُونَ
you will know
فَسَيَعۡلَمُونَ
they will know
The verb changes from the 2nd person plural 'you will know' (with ta') to the 3rd person plural 'they will know' (with ya'), altering the subject from direct address to third person.
Abu Al-Harith, Duri Al-Kisa'i
لِّنَفۡتِنَهُمۡ فِيهِۚ وَمَن يُعۡرِضۡ عَن ذِكۡرِ رَبِّهِۦ يَسۡلُكۡهُ عَذَابٗا صَعَدٗا
so that We might test them concerning it. Whoever turns away from the remembrance of his Lord – He will place him in hard punishment.
يَسۡلُكۡهُ
He will place him
نَسْلُكْهُ
We will insert him
The verb's prefix changes from yaa (ي) to nun (ن), shifting the subject from third-person singular 'He' to first-person plural 'We'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
وَمَا يَذۡكُرُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُۚ هُوَ أَهۡلُ ٱلتَّقۡوَىٰ وَأَهۡلُ ٱلۡمَغۡفِرَةِ
But they will not take heed unless God pleases. He is worthy of guarding (oneself) against, and worthy of (dispensing) forgiveness.
يَذۡكُرُونَ
they will not take heed
تَذْكُرُونَ
youpl will not remember
The verb shifts from the third-person plural (prefix 'ya-') to the second-person plural (prefix 'ta-'), changing the subject from 'they' to 'you (plural)'.
Qalun, Warsh
كَلَّا بَلۡ تُحِبُّونَ ٱلۡعَاجِلَةَ
By no means! No! You love this fleeting (world),
تُحِبُّونَ
you love
يُحِبُّونَ
they love
A change in the diacritical dots of the prefix letter (from taa' to yaa') shifts the verb from the second person 'you love' to the third person 'they love'. This change also pairs with the subsequent verb (تَذَرُونَ to يَذَرُونَ) in the full verse.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Rawh, Ruways, Susi
أَلَمۡ يَكُ نُطۡفَةٗ مِّن مَّنِيّٖ يُمۡنَىٰ
Was he not a drop of semen emitted?
يُمۡنَىٰ
emitted
تُمْن۪ىٰ
an emitted
The prefix changes from a masculine 'ya' (ي) to a feminine 'ta' (ت). In Hafs, the verb 'yumnā' is masculine and modifies 'maniyy' (semen). In the variant, 'tumnā' is feminine and modifies 'nutfah' (drop).
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Shu'bah, Susi, Warsh
كَلَّا بَلۡ تُكَذِّبُونَ بِٱلدِّينِ
By no means! No! You (still) call the Judgment a lie.
تُكَذِّبُونَ
You (still) call ... a lie
يُكَذِّبُونَ
they disbelieve
The prefix letter changes from 'Ta' (two dots above) to 'Ya' (two dots below), shifting the subject of the verb from second-person ('You') to third-person ('they').
Ibn Jummaz, Ibn Wardan
بَلۡ تُؤۡثِرُونَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا
No! But you prefer this present life,
تُؤۡثِرُونَ
you prefer
يُوثِرُونَ
they prefer
The prefix changes from a ta (two dots above) to a ya (two dots below), shifting the address from the second person 'you prefer' to the third person 'they prefer'.
Duri Abu 'Amr, Susi
كَلَّاۖ بَل لَّا تُكۡرِمُونَ ٱلۡيَتِيمَ
By no means! No! You do not honor the orphan,
تُكۡرِمُونَ
You honor
يُكۡرِمُونَ
they honor
The diacritical marks on the prefix of the verb change from two dots above (ta/ت) to two dots below (ya/ي), shifting the grammatical person from second person plural ('you') to third person plural ('they').
Duri Abu 'Amr, Rawh, Ruways, Susi
وَلَا تَحَـٰٓضُّونَ عَلَىٰ طَعَامِ ٱلۡمِسۡكِينِ
nor do you urge the feeding of the poor,
تَحَٰٓضُّونَ
you urge
يَحُضُّونَ
they urge
The diacritical dots on the initial letter change from taa (second person) to yaa (third person), altering the verb from a direct address ('you urge') to speaking about them ('they urge'), along with a change in the internal vowels.
Duri Abu 'Amr, Rawh, Ruways, Susi
وَتَأۡكُلُونَ ٱلتُّرَاثَ أَكۡلٗا لَّمّٗا
yet you devour the inheritance greedily,
وَتَأۡكُلُونَ
yet you devour
وَيَاكُلُونَ
and they devour
The prefix 'ta' (2nd person 'you') is changed to 'ya' (3rd person 'they') by shifting the diacritical dots, changing the subject from direct address to third person.
Duri Abu 'Amr, Rawh, Ruways, Susi
وَتُحِبُّونَ ٱلۡمَالَ حُبّٗا جَمّٗا
and love wealth passionately.
وَتُحِبُّونَ
and love
وَيُحِبُّونَ
and they love
The difference in diacritical dots on the prefix letter changes the verb from the second person plural ('you love') to the third person plural ('they love').
Duri Abu 'Amr, Rawh, Ruways, Susi