Textual Mechanism
The variants listed below fall under the mechanism category of "Graphical/Basic Letter Difference". 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.
مَٰلِكِ يَوۡمِ ٱلدِّينِ
Master of the Day of Judgment.
مَٰلِكِ
Master
مَلِكِ
King
Hafs reads 'Mālik' (Master/Owner) with an alif, while the variant reads 'Malik' (King) without the alif, shifting the emphasis from ownership to sovereignty.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Khalaf, Khallad, Qalun, Qunbul, Susi, Warsh
يُخَٰدِعُونَ ٱللَّهَ وَٱلَّذِينَ ءَامَنُواْ وَمَا يَخۡدَعُونَ إِلَّآ أَنفُسَهُمۡ وَمَا يَشۡعُرُونَ
They try to deceive God and the believers, but they only deceive themselves, though they do not realize (it).
يَخۡدَعُونَ
deceive
يُخَٰدِعُونَ
try to deceive
Hafs uses the Form I verb 'yakhdaʿūna' (they deceive), whereas the variant uses the Form III verb 'yukhādiʿūna' (they try to deceive), shifting the meaning from the act of deceiving to the attempt of deceiving, matching the verb at the beginning of the verse.
Bazzi, Duri Abu 'Amr, Qalun, Qunbul, Susi, Warsh
فَأَزَلَّهُمَا ٱلشَّيۡطَٰنُ عَنۡهَا فَأَخۡرَجَهُمَا مِمَّا كَانَا فِيهِۖ وَقُلۡنَا ٱهۡبِطُواْ بَعۡضُكُمۡ لِبَعۡضٍ عَدُوّٞۖ وَلَكُمۡ فِي ٱلۡأَرۡضِ مُسۡتَقَرّٞ وَمَتَٰعٌ إِلَىٰ حِينٖ
Then Satan caused them both to slip from there, and to go out from where they were. And We said, ‘Go down, some of you an enemy to others! The earth is a dwelling place for you, and enjoyment (of life) for a time.’
فَأَزَلَّهُمَا
caused them both to slip
فَأَزَالَهُمَا
removed them
Hafs reads with a shaddah on the lam ('fa'azallahuma') from the root Z-L-L (to slip). The variant, read by Hamzah, introduces an alif and removes the shaddah ('fa'azalahuma') from the root Z-W-L (to remove/cease), changing the word entirely.
Khalaf, Khallad
وَإِذۡ وَٰعَدۡنَا مُوسَىٰٓ أَرۡبَعِينَ لَيۡلَةٗ ثُمَّ ٱتَّخَذۡتُمُ ٱلۡعِجۡلَ مِنۢ بَعۡدِهِۦ وَأَنتُمۡ ظَٰلِمُونَ
(Remember) when We appointed for Moses forty nights. Then you took the calf after he (was gone), and you were evildoers.
وَٰعَدۡنَا
We appointed
وَعَدۡنَا
We appointed
Hafs uses Form III 'wā'adnā' (with an alif), implying a mutual appointment between Allah and Moses. The variant uses Form I 'wa'adnā' (without an alif), indicating a unilateral appointment or promise by Allah.
Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Rawh, Ruways, Susi
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَٱلَّذِينَ هَادُواْ وَٱلنَّصَٰرَىٰ وَٱلصَّـٰبِـِٔينَ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَعَمِلَ صَٰلِحٗا فَلَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
Surely those who believe, and those who are Jews, and the Christians, and the Sabians – whoever believes in God and the Last Day, and does righteousness – they have their reward with their Lord. (There will be) no fear on them, nor will they sorrow.
وَٱلصَّٰبِـِٔينَ
the Sabians
وَٱلصَّابِينَ
the Sabians
The variant is read without the hamzah. This shifts the morphological root from ص-ب-أ (to abandon one's religion) to ص-ب-و (to incline toward something), although both readings refer to the Sabians.
Rawh, Ruways
بَلَىٰۚ مَن كَسَبَ سَيِّئَةٗ وَأَحَٰطَتۡ بِهِۦ خَطِيٓـَٔتُهُۥ فَأُوْلَـٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ
Yes indeed! Whoever commits evil and is encompassed by his sin – those are the companions of the Fire. There they will remain.
خَطِيٓـَٔتُهُۥ
sin
خَطِيٓـَٰٔتُهُۥ
offenses
The word changes from the singular 'sin' to the plural 'offenses' due to the addition of an alif in the variant reading.
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
۞مَا نَنسَخۡ مِنۡ ءَايَةٍ أَوۡ نُنسِهَا نَأۡتِ بِخَيۡرٖ مِّنۡهَآ أَوۡ مِثۡلِهَآۗ أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ
Whatever verse We cancel or cause to be forgotten, We bring a better (one) than it, or (one) similar to it. Do you not know that God is powerful over everything?
نُنسِهَا
cause to be forgotten
نَنسَـٔۡهَا
postpone it
Hafs reads 'nunsiha' derived from the root (n-s-y), meaning 'cause to be forgotten'. The variant reads 'nansa'ha' from the root (n-s-'), adding a hamza and changing the vowels, which means 'postpone it'. This changes the root word and meaning completely.
Bazzi, Duri Abu 'Amr, Qunbul, Susi
وَمَن يَرۡغَبُ عَن مِّلَّةِ إِبۡرَٰهِـۧمَ إِلَّا مَن سَفِهَ نَفۡسَهُۥۚ وَلَقَدِ ٱصۡطَفَيۡنَٰهُ فِي ٱلدُّنۡيَاۖ وَإِنَّهُۥ فِي ٱلۡأٓخِرَةِ لَمِنَ ٱلصَّـٰلِحِينَ
Who prefers (another creed) to the creed of Abraham except the one who makes a fool of himself? Certainly We have chosen him in this world, and surely in the Hereafter he will indeed be among the righteous.
ٱلدُّنۡيَا
this world
ٱلۡأُولَىٰ
the Earlier (Life)
The variant replaces 'al-dunya' (the nearer/this world) with 'al-ula' (the earlier life), completely changing the noun while maintaining a similar temporal contrast with the Hereafter.
Hisham, Ibn Dhakwan
وَوَصَّىٰ بِهَآ إِبۡرَٰهِـۧمُ بَنِيهِ وَيَعۡقُوبُ يَٰبَنِيَّ إِنَّ ٱللَّهَ ٱصۡطَفَىٰ لَكُمُ ٱلدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسۡلِمُونَ
And Abraham charged his sons with this, and Jacob (did too): ‘My sons! Surely God has chosen the (true) religion for you, so do not die without submitting.’
وَوَصَّىٰ
charged
وَأَوْصَىٰ
enjoined
The verb shifts from Form II (waṣṣā) in Hafs to Form IV (awṣā) in the variant. Both forms originate from the same root and mean to charge, advise, or enjoin, presenting a morphological variation with essentially the same core meaning.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
أَمۡ كُنتُمۡ شُهَدَآءَ إِذۡ حَضَرَ يَعۡقُوبَ ٱلۡمَوۡتُ إِذۡ قَالَ لِبَنِيهِ مَا تَعۡبُدُونَ مِنۢ بَعۡدِيۖ قَالُواْ نَعۡبُدُ إِلَٰهَكَ وَإِلَٰهَ ءَابَآئِكَ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ إِلَٰهٗا وَٰحِدٗا وَنَحۡنُ لَهُۥ مُسۡلِمُونَ
Or were you witnesses when death approached Jacob, when he said to his sons, ‘What will you serve after me?’ They said, ‘We will serve your God, and the God of your fathers, Abraham, and Ishmael, and Isaac: one God – to Him we submit.’
إِبْرَٰهِـۧمَ
Abraham
إِبْرَٰهَـٰمَ
Abraham
Hisham (from the recitation of Ibn 'Amir) reads the Prophet's name as 'Ibraham' (with an Alif) instead of 'Ibrahim' (with a Ya), reflecting a dialectal or historical variation of the name. The English translation remains 'Abraham' in both.
Hisham, Ibn Dhakwan
قُولُوٓاْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيۡنَا وَمَآ أُنزِلَ إِلَىٰٓ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطِ وَمَآ أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَآ أُوتِيَ ٱلنَّبِيُّونَ مِن رَّبِّهِمۡ لَا نُفَرِّقُ بَيۡنَ أَحَدٖ مِّنۡهُمۡ وَنَحۡنُ لَهُۥ مُسۡلِمُونَ
Say: ‘We believe in God, and what has been sent down to us, and what has been sent down to Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and what was given to Moses and Jesus, and what was given to the prophets from their Lord. We make no distinction between any of them, and to Him we submit.’
إِبۡرَٰهِـۧمَ
Abraham
إِبۡرَٰهَـٰمَ
Abraham
Ibn 'Amir reads the Prophet's name with an alif ('Ibraham') instead of a ya ('Ibrahim'), reflecting a recognized dialectical and morphological variant of the proper name.
Hisham, Ibn Dhakwan
إِنَّ فِي خَلۡقِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَٱخۡتِلَٰفِ ٱلَّيۡلِ وَٱلنَّهَارِ وَٱلۡفُلۡكِ ٱلَّتِي تَجۡرِي فِي ٱلۡبَحۡرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٖ فَأَحۡيَا بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٖ وَتَصۡرِيفِ ٱلرِّيَٰحِ وَٱلسَّحَابِ ٱلۡمُسَخَّرِ بَيۡنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ لَأٓيَٰتٖ لِّقَوۡمٖ يَعۡقِلُونَ
Surely in the creation of the heavens and the earth, and the alternation of the night and the day, and the ship which runs on the sea with what benefits the people, and the water which God sends down from the sky, and by means of it gives the earth life after its death, and He scatters on it all (kinds of) creatures, and (in the) changing of the winds, and the clouds controlled between the sky and the earth – (all these are) signs indeed for a people who understand.
ٱلرِّيَٰحِ
winds
ٱلرِّيحِ
wind
The Hafs reading uses the plural noun 'ar-riyāḥ' (winds), whereas the variant reading (such as that of Hamzah and Al-Kisa'i) uses the singular noun 'ar-rīḥ' (wind) by omitting the alif. This changes the grammatical number while maintaining the core context.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
أَيَّامٗا مَّعۡدُودَٰتٖۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوۡ عَلَىٰ سَفَرٖ فَعِدَّةٞ مِّنۡ أَيَّامٍ أُخَرَۚ وَعَلَى ٱلَّذِينَ يُطِيقُونَهُۥ فِدۡيَةٞ طَعَامُ مِسۡكِينٖۖ فَمَن تَطَوَّعَ خَيۡرٗا فَهُوَ خَيۡرٞ لَّهُۥۚ وَأَن تَصُومُواْ خَيۡرٞ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ
(Fast for) a number of days. Whoever of you is sick or on a journey, (let him fast) a certain number of other days. And for those who can afford it, (there is) a ransom: feeding a poor person. Whoever does good voluntarily – it is better for him. But to fast is better for you, if (only) you knew.
مِسۡكِينٖ
a poor person
مَسَاكِينَ
destitute people
The word changes from the singular 'miskin' (a poor person) to the plural 'masakin' (destitute people), expanding the expression of who receives the compensation.
Hisham
مِسۡكِينٖ
a poor person
مَسَٰكِينَ
destitute persons
The noun changes from singular (miskin, a poor person) in Hafs to plural (masakin, destitute persons) in the variant, which also involves a shift in voweling and the addition of a dagger alif.
Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَٱقۡتُلُوهُمۡ حَيۡثُ ثَقِفۡتُمُوهُمۡ وَأَخۡرِجُوهُم مِّنۡ حَيۡثُ أَخۡرَجُوكُمۡۚ وَٱلۡفِتۡنَةُ أَشَدُّ مِنَ ٱلۡقَتۡلِۚ وَلَا تُقَٰتِلُوهُمۡ عِندَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ حَتَّىٰ يُقَٰتِلُوكُمۡ فِيهِۖ فَإِن قَٰتَلُوكُمۡ فَٱقۡتُلُوهُمۡۗ كَذَٰلِكَ جَزَآءُ ٱلۡكَٰفِرِينَ
And kill them wherever you come upon them, and expel them from where they expelled you. Persecution is worse than killing. But do not fight them near the Sacred Mosque until they fight you there. If they fight you, kill them – such is the payment for the disbelievers.
تُقَٰتِلُوهُمۡ ... يُقَٰتِلُوكُمۡ ... قَٰتَلُوكُمۡ
fight them ... fight you ... fight you
تَقْتُلُوهُمۡ ... يَقْتُلُوكُمۡ ... قَتَلُوكُمۡ
kill them ... kill you ... kill you
The Hafs reading uses Form III verbs (mufa'alah) which denote mutual fighting or combat. The variant reading uses Form I verbs (mujarrad) which specifically mean 'to kill'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
ٱلطَّلَٰقُ مَرَّتَانِۖ فَإِمۡسَاكُۢ بِمَعۡرُوفٍ أَوۡ تَسۡرِيحُۢ بِإِحۡسَٰنٖۗ وَلَا يَحِلُّ لَكُمۡ أَن تَأۡخُذُواْ مِمَّآ ءَاتَيۡتُمُوهُنَّ شَيۡـًٔا إِلَّآ أَن يَخَافَآ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِۖ فَإِنۡ خِفۡتُمۡ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِ فَلَا جُنَاحَ عَلَيۡهِمَا فِيمَا ٱفۡتَدَتۡ بِهِۦۗ تِلۡكَ حُدُودُ ٱللَّهِ فَلَا تَعۡتَدُوهَاۚ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَأُوْلَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ
Divorce (may take place) twice, (with the option of) retaining (them) rightfully, or sending (them) away with kindness. It is not permitted to you to take (back) anything of what you have given them, unless the two of them fear that they cannot maintain the limits (set by) God. But if you fear that they cannot maintain the limits (set by) God, (there is) no blame on either of them in what she ransoms (herself) with. Those are the limits (set by) God, so do not transgress them. Whoever transgresses the limits (set by) God, those – they are the evildoers.
يَخَافَآ
the two of them fear
يُخَافَ
it is feared
The active dual verb 'yakhāfā' (the two of them fear) changes to the passive singular verb 'yukhāfa' (it is feared), dropping the final alif of the dual.
Ibn Jummaz, Ibn Wardan, Khalaf, Khallad, Rawh, Ruways
۞وَٱلۡوَٰلِدَٰتُ يُرۡضِعۡنَ أَوۡلَٰدَهُنَّ حَوۡلَيۡنِ كَامِلَيۡنِۖ لِمَنۡ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَۚ وَعَلَى ٱلۡمَوۡلُودِ لَهُۥ رِزۡقُهُنَّ وَكِسۡوَتُهُنَّ بِٱلۡمَعۡرُوفِۚ لَا تُكَلَّفُ نَفۡسٌ إِلَّا وُسۡعَهَاۚ لَا تُضَآرَّ وَٰلِدَةُۢ بِوَلَدِهَا وَلَا مَوۡلُودٞ لَّهُۥ بِوَلَدِهِۦۚ وَعَلَى ٱلۡوَارِثِ مِثۡلُ ذَٰلِكَۗ فَإِنۡ أَرَادَا فِصَالًا عَن تَرَاضٖ مِّنۡهُمَا وَتَشَاوُرٖ فَلَا جُنَاحَ عَلَيۡهِمَاۗ وَإِنۡ أَرَدتُّمۡ أَن تَسۡتَرۡضِعُوٓاْ أَوۡلَٰدَكُمۡ فَلَا جُنَاحَ عَلَيۡكُمۡ إِذَا سَلَّمۡتُم مَّآ ءَاتَيۡتُم بِٱلۡمَعۡرُوفِۗ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرٞ
Mothers shall nurse their children for two full years, for those who wish to complete the nursing (period). (It is an obligation) on the father for him (to supply) their provision and their clothing rightfully. No one is to be burdened beyond their capacity. A mother is not to suffer on account of her child, nor a father on account of his child. The (father’s) heir has a similar (obligation) to that. If the two of them wish, by mutual consent and consultation, to wean (the child earlier), (there is) no blame on (either of) them. And if you wish to seek nursing for your children, (there is) no blame on you, provided you pay what you have rightfully promised. Guard (yourselves) against God, and know that God sees what you do.
ءَاتَيۡتُم
you have promised
أَتَيۡتُمُۥ
you have come up with
Hafs reads the verb in Form IV (aataytum), meaning 'you have given' or 'promised'. The variant reads it in Form I (ataytum) with a silat meem, changing the meaning to 'you have come up with'.
Bazzi, Qunbul
لَّا جُنَاحَ عَلَيۡكُمۡ إِن طَلَّقۡتُمُ ٱلنِّسَآءَ مَا لَمۡ تَمَسُّوهُنَّ أَوۡ تَفۡرِضُواْ لَهُنَّ فَرِيضَةٗۚ وَمَتِّعُوهُنَّ عَلَى ٱلۡمُوسِعِ قَدَرُهُۥ وَعَلَى ٱلۡمُقۡتِرِ قَدَرُهُۥ مَتَٰعَۢا بِٱلۡمَعۡرُوفِۖ حَقًّا عَلَى ٱلۡمُحۡسِنِينَ
(There is) no blame on you if you divorce women whom you have not touched, nor promised any bridal gift to them. Yet provide for them rightfully – the wealthy according to his means, and the poor according to his means – (it is) an obligation on the doers of good.
تَمَسُّوهُنَّ
touched
تُمَاسُّوهُنَّ
touched each other
The variant reads the verb in Form III (tumāssūhunna) instead of Form I (tamassūhunna) by adding an alif, changing the meaning from a one-sided action (touching) to a mutual action (touching each other), emphasizing mutual intimacy.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
فَهَزَمُوهُم بِإِذۡنِ ٱللَّهِ وَقَتَلَ دَاوُۥدُ جَالُوتَ وَءَاتَىٰهُ ٱللَّهُ ٱلۡمُلۡكَ وَٱلۡحِكۡمَةَ وَعَلَّمَهُۥ مِمَّا يَشَآءُۗ وَلَوۡلَا دَفۡعُ ٱللَّهِ ٱلنَّاسَ بَعۡضَهُم بِبَعۡضٖ لَّفَسَدَتِ ٱلۡأَرۡضُ وَلَٰكِنَّ ٱللَّهَ ذُو فَضۡلٍ عَلَى ٱلۡعَٰلَمِينَ
And they routed them by the permission of God, and David killed Jālūt, and God gave him the kingdom and the wisdom, and taught him about whatever He pleased. If God had not repelled some of the people by means of others, the earth would indeed have been corrupted. But God is full of favor to the worlds.
دَفۡعُ
repelled
دِفَٰعُ
strongly repelling
The change from the Form I verbal noun (dafu) to the Form III verbal noun (difā'u) intensifies the meaning to imply a stronger, continuous, or mutual act of repelling.
Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
وَإِذۡ قَالَ إِبۡرَٰهِـۧمُ رَبِّ أَرِنِي كَيۡفَ تُحۡيِ ٱلۡمَوۡتَىٰۖ قَالَ أَوَلَمۡ تُؤۡمِنۖ قَالَ بَلَىٰ وَلَٰكِن لِّيَطۡمَئِنَّ قَلۡبِيۖ قَالَ فَخُذۡ أَرۡبَعَةٗ مِّنَ ٱلطَّيۡرِ فَصُرۡهُنَّ إِلَيۡكَ ثُمَّ ٱجۡعَلۡ عَلَىٰ كُلِّ جَبَلٖ مِّنۡهُنَّ جُزۡءٗا ثُمَّ ٱدۡعُهُنَّ يَأۡتِينَكَ سَعۡيٗاۚ وَٱعۡلَمۡ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٞ
(Remember) when Abraham said, ‘My Lord, show me how You give the dead life.’ He said, ‘Have you not believed?’ He said, ‘Yes indeed! But (show me) to satisfy my heart.’ He said, ‘Take four birds, and take them close to you, then place a piece of them on each hill, (and) then call them. They will come rushing to you. Know that God is mighty, wise.’
إِبۡرَٰهِـۧمُ
Abraham
إِبۡرَٰهَـٰمُ
Abraham
The pronunciation of the Prophet's name changes from Ibrahim to Ibraham (a variation read by Ibn 'Amir in Al-Baqarah), reflecting an ancient dialectical variation of the name without changing the referent.
Hisham, Ibn Dhakwan
إِنَّ ٱلَّذِينَ يَكۡفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقۡتُلُونَ ٱلنَّبِيِّـۧنَ بِغَيۡرِ حَقّٖ وَيَقۡتُلُونَ ٱلَّذِينَ يَأۡمُرُونَ بِٱلۡقِسۡطِ مِنَ ٱلنَّاسِ فَبَشِّرۡهُم بِعَذَابٍ أَلِيمٍ
Surely those who disbelieve in the signs of God, and kill the prophets without any right, and kill those of the people who command justice – give them news of a painful punishment.
وَيَقۡتُلُونَ
and kill
وَيُقَاتِلُونَ
and combat
The verb changes from 'yaqtulūna' (they kill) to form III 'yuqātilūna' (they fight/combat), shifting the meaning from the direct act of killing to the act of engaging in battle or combat.
وَإِذۡ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلنَّبِيِّـۧنَ لَمَآ ءَاتَيۡتُكُم مِّن كِتَٰبٖ وَحِكۡمَةٖ ثُمَّ جَآءَكُمۡ رَسُولٞ مُّصَدِّقٞ لِّمَا مَعَكُمۡ لَتُؤۡمِنُنَّ بِهِۦ وَلَتَنصُرُنَّهُۥۚ قَالَ ءَأَقۡرَرۡتُمۡ وَأَخَذۡتُمۡ عَلَىٰ ذَٰلِكُمۡ إِصۡرِيۖ قَالُوٓاْ أَقۡرَرۡنَاۚ قَالَ فَٱشۡهَدُواْ وَأَنَا۠ مَعَكُم مِّنَ ٱلشَّـٰهِدِينَ
(Remember) when God took a covenant with the prophets: ‘Whatever indeed I have given you of the Book and wisdom, when a messenger comes to you confirming what is with you, you are to believe in him and you are to help him.’ He said, ‘Do you agree and accept My burden on that (condition)?’ They said, ‘We agree.’ He said, ‘Bear witness, and I shall be with you among the witnesses.’
ءَاتَيۡتُكُم
I have given you
ءَاتَيْنَٰكُم
We have given you
The verb's subject pronoun changes from the first person singular 'I' (tu) in Hafs to the first person plural 'We' (na) in the variant, shifting from a singular to a majestic plural reference to God.
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
فَٱسۡتَجَابَ لَهُمۡ رَبُّهُمۡ أَنِّي لَآ أُضِيعُ عَمَلَ عَٰمِلٖ مِّنكُم مِّن ذَكَرٍ أَوۡ أُنثَىٰۖ بَعۡضُكُم مِّنۢ بَعۡضٖۖ فَٱلَّذِينَ هَاجَرُواْ وَأُخۡرِجُواْ مِن دِيَٰرِهِمۡ وَأُوذُواْ فِي سَبِيلِي وَقَٰتَلُواْ وَقُتِلُواْ لَأُكَفِّرَنَّ عَنۡهُمۡ سَيِّـَٔاتِهِمۡ وَلَأُدۡخِلَنَّهُمۡ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ ثَوَابٗا مِّنۡ عِندِ ٱللَّهِۚ وَٱللَّهُ عِندَهُۥ حُسۡنُ ٱلثَّوَابِ
And their Lord responded to them: ‘Surely I do not let a deed of anyone of you go to waste – whether male or female – you are all alike. Those who have emigrated, and were expelled from their homes, and suffered harm in My way, and have fought and been killed – I shall indeed absolve them of their evil deeds, and I shall indeed cause them to enter Gardens through which rivers flow. A reward from God! God – with Him is the best reward.’
وَقَٰتَلُواْ وَقُتِلُواْ
have fought and been killed
وَقُتِلُواْ وَقَٰتَلُواْ
were killed and (who) combated
The order of the two verbs is reversed. Hafs reads 'fought and were killed' (active then passive), while the variant reads 'were killed and combated' (passive then active), signifying that after some were martyred, the rest continued to fight.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
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.
ٱلسَّلَٰمَ
peace
اُ۬لسَّلَمَ
surrender
Hafs includes an alif (read as 'as-salām'), meaning 'peace' or 'greeting of peace'. The variant omits the alif (read as 'as-salam'), changing the meaning to 'surrender' or 'submission'.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Warsh
وَإِنِ ٱمۡرَأَةٌ خَافَتۡ مِنۢ بَعۡلِهَا نُشُوزًا أَوۡ إِعۡرَاضٗا فَلَا جُنَاحَ عَلَيۡهِمَآ أَن يُصۡلِحَا بَيۡنَهُمَا صُلۡحٗاۚ وَٱلصُّلۡحُ خَيۡرٞۗ وَأُحۡضِرَتِ ٱلۡأَنفُسُ ٱلشُّحَّۚ وَإِن تُحۡسِنُواْ وَتَتَّقُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرٗا
If a woman fears rebelliousness from her husband, or desertion, (there is) no blame on the two of them if they set (things) right between themselves. Setting (things) right is better, but people are prone to greed. If you do good and guard (yourselves) – surely God is aware of what you do.
يُصۡلِحَا
they set (things) right
يَّصَّٰلَحَا
they reconcile
Hafs uses the Form IV verb (to set things right/make peace), whereas the variant uses the Form VI verb (assimilated from يَتَصَالَحَا) which emphasizes a mutual and reciprocal effort to reconcile.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
۞يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّـٰمِينَ بِٱلۡقِسۡطِ شُهَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٰلِدَيۡنِ وَٱلۡأَقۡرَبِينَۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرٗا فَٱللَّهُ أَوۡلَىٰ بِهِمَاۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْۚ وَإِن تَلۡوُۥٓاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرٗا
You who believe! Be supervisors in justice, witnesses for God, even if it is against yourselves or your parents and family. Whether he be rich or poor, God (stands) closer to both of them. Do not follow (your vain) desire or you will (not) act fairly. If you turn aside or turn away – surely God is aware of what you do.
تَلۡوُۥٓاْ
turn aside
تَلُواْ
go forward
Hafs derives the word from the root l-w-y (to twist or turn aside), whereas the variant derives it from w-l-y (to go forward or be in charge of testifying), omitting a Waw and resulting in a different word with a distinct meaning.
Hisham, Ibn Dhakwan, Khalaf, Khallad
فَبِمَا نَقۡضِهِم مِّيثَٰقَهُمۡ لَعَنَّـٰهُمۡ وَجَعَلۡنَا قُلُوبَهُمۡ قَٰسِيَةٗۖ يُحَرِّفُونَ ٱلۡكَلِمَ عَن مَّوَاضِعِهِۦ وَنَسُواْ حَظّٗا مِّمَّا ذُكِّرُواْ بِهِۦۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَآئِنَةٖ مِّنۡهُمۡ إِلَّا قَلِيلٗا مِّنۡهُمۡۖ فَٱعۡفُ عَنۡهُمۡ وَٱصۡفَحۡۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُحۡسِنِينَ
For their breaking their covenant, We cursed them and made their hearts hard. They alter words from their positions, and have forgotten part of what they were reminded of. You will continue to see treachery from them, except for a few of them. Yet pardon them and excuse (them). Surely God loves the doers of good.
قَٰسِيَةٗ
hard
قَسِيَّةً
fake / very hard
The Hafs reading uses the active participle 'qasiyah' (hard), while the variant (read by Hamzah and Al-Kisa'i) uses 'qasiyyah' (without the Alif and with a shaddah on the Ya). This shifts the meaning to an intensive 'very hard' or 'fake/counterfeit' (derived from terminology for counterfeit coins).
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad
۞يَـٰٓأَيُّهَا ٱلرَّسُولُ بَلِّغۡ مَآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَۖ وَإِن لَّمۡ تَفۡعَلۡ فَمَا بَلَّغۡتَ رِسَالَتَهُۥۚ وَٱللَّهُ يَعۡصِمُكَ مِنَ ٱلنَّاسِۗ إِنَّ ٱللَّهَ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡكَٰفِرِينَ
Messenger! Deliver what has been sent down to you from your Lord. If you do not, you have not delivered His message. God will protect you from the people. Surely God does not guide the people who are disbelievers.
رِسَالَتَهُۥ
His message
رِسَالَٰتِهِۦ
His messages
The word changes from the singular 'message' to the plural 'messages', encompassing all the revelations and injunctions delivered by the Messenger.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Shu'bah, Warsh
إِذۡ قَالَ ٱللَّهُ يَٰعِيسَى ٱبۡنَ مَرۡيَمَ ٱذۡكُرۡ نِعۡمَتِي عَلَيۡكَ وَعَلَىٰ وَٰلِدَتِكَ إِذۡ أَيَّدتُّكَ بِرُوحِ ٱلۡقُدُسِ تُكَلِّمُ ٱلنَّاسَ فِي ٱلۡمَهۡدِ وَكَهۡلٗاۖ وَإِذۡ عَلَّمۡتُكَ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَٱلتَّوۡرَىٰةَ وَٱلۡإِنجِيلَۖ وَإِذۡ تَخۡلُقُ مِنَ ٱلطِّينِ كَهَيۡـَٔةِ ٱلطَّيۡرِ بِإِذۡنِي فَتَنفُخُ فِيهَا فَتَكُونُ طَيۡرَۢا بِإِذۡنِيۖ وَتُبۡرِئُ ٱلۡأَكۡمَهَ وَٱلۡأَبۡرَصَ بِإِذۡنِيۖ وَإِذۡ تُخۡرِجُ ٱلۡمَوۡتَىٰ بِإِذۡنِيۖ وَإِذۡ كَفَفۡتُ بَنِيٓ إِسۡرَـٰٓءِيلَ عَنكَ إِذۡ جِئۡتَهُم بِٱلۡبَيِّنَٰتِ فَقَالَ ٱلَّذِينَ كَفَرُواْ مِنۡهُمۡ إِنۡ هَٰذَآ إِلَّا سِحۡرٞ مُّبِينٞ
(Remember) when God said, ‘Jesus, son of Mary! Remember My blessing on you and on your mother, when I supported you with the holy spirit, (and) you spoke to the people (while you were still) in the cradle, and in adulthood. And when I taught you the Book and the wisdom, and the Torah and the Gospel. And when you created the form of a bird from clay by My permission, and you breathed into it, and it became a bird by My permission, and you healed the blind and the leper by My permission. And when you brought forth the dead by My permission, and when I restrained the Sons of Israel from (violence against) you. When you brought them the clear signs, those among them who had disbelieved said, “This is nothing but clear magic.”’
كَهَيۡـَٔةِ
the form
كَهَيَّةِ
the shape
The reading of Abu Ja'far changes 'kahay'ati' (with a hamza) to 'kahayyati' (dropping the hamza and doubling the yaa). The translation reflects this dialectal/phonological variant by shifting from 'the form' to 'the shape'.
Ibn Jummaz, Ibn Wardan
فَتَكُونُ طَيۡرَۢا
and it became a bird
فَتَكُونُ طَائِرًا
so it becomes a bird
The variant changes the noun from the collective/plural 'tayran' (birds/bird kind) to the strictly singular 'ta'iran' (a single flying bird). The translation also adjusts the verb to reflect its present/resultative tense.
Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
سِحۡرٞ
magic
سَٰحِرٞ
sorcerer
The word is changed from 'sihr' (magic) to the active participle 'sahir' (sorcerer) by the addition of an alif. This shifts the accusation from describing the miracles as magic to attacking Prophet Jesus directly as a sorcerer.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
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?
وَلَلدَّارُ ٱلۡأٓخِرَةُ
Yet the Home of the Hereafter is indeed
وَلَدَارُ ٱلۡأٓخِرَةِ
but the Home of the Hereafter
The definite article 'al' is omitted from the first word in the Shami Uthmani script (written with one lam instead of two), changing the phrase from a noun-adjective relationship to an idafah (possessive) construction. This causes 'al-akhirah' to take the genitive case (kasrah) instead of the nominative.
Hisham, Ibn Dhakwan
قُلۡ مَن يُنَجِّيكُم مِّن ظُلُمَٰتِ ٱلۡبَرِّ وَٱلۡبَحۡرِ تَدۡعُونَهُۥ تَضَرُّعٗا وَخُفۡيَةٗ لَّئِنۡ أَنجَىٰنَا مِنۡ هَٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ
Say: ‘Who rescues you from the dangers of the shore and the sea? You call on Him in humility and in secret: “If indeed He rescues us from this, we shall indeed be among the thankful.”’
أَنجَىٰنَا
He rescues us
اَنجَيْتَنَا
You save us
The verb changes from the third person 'He rescues' to the second person direct address 'You save'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَكَذَٰلِكَ نُصَرِّفُ ٱلۡأٓيَٰتِ وَلِيَقُولُواْ دَرَسۡتَ وَلِنُبَيِّنَهُۥ لِقَوۡمٖ يَعۡلَمُونَ
In this way We vary the signs, so that they will say, ‘You have studied,’ and that We may make it clear to a people who know.
دَرَسۡتَ
You have studied
دَٰرَسۡتَ
You have studied with someone
The Hafs reading uses Form I 'darasta' meaning 'you have studied', while the variant uses Form III 'dārasta' which implies mutual study or studying with someone.
Bazzi, Duri Abu 'Amr, Qunbul, Susi
وَتَمَّتۡ كَلِمَتُ رَبِّكَ صِدۡقٗا وَعَدۡلٗاۚ لَّا مُبَدِّلَ لِكَلِمَٰتِهِۦۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
Perfect is the word of your Lord in truth and justice. No one can change His words. He is the Hearing, the Knowing.
كَلِمَتُ
word
كَلِمَٰتُ
Words
The noun changed from singular (word) in Hafs to plural (Words) in the variant.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
وَإِذَا جَآءَتۡهُمۡ ءَايَةٞ قَالُواْ لَن نُّؤۡمِنَ حَتَّىٰ نُؤۡتَىٰ مِثۡلَ مَآ أُوتِيَ رُسُلُ ٱللَّهِۘ ٱللَّهُ أَعۡلَمُ حَيۡثُ يَجۡعَلُ رِسَالَتَهُۥۗ سَيُصِيبُ ٱلَّذِينَ أَجۡرَمُواْ صَغَارٌ عِندَ ٱللَّهِ وَعَذَابٞ شَدِيدُۢ بِمَا كَانُواْ يَمۡكُرُونَ
When a sign comes to them, they say, ‘We will not believe until we are given (something) similar to what was given to the messengers of God.’ God knows where He places His message. Disgrace in God’s sight will smite those who have sinned, and (also) a harsh punishment, for what they were scheming.
رِسَالَتَهُۥ
His message
رِسَٰلَٰتِهِۦ
His messages
The word changes from singular (message) in Hafs to plural (messages) in the variant.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Rawh, Ruways, Shu'bah, Susi, Warsh
فَمَن يُرِدِ ٱللَّهُ أَن يَهۡدِيَهُۥ يَشۡرَحۡ صَدۡرَهُۥ لِلۡإِسۡلَٰمِۖ وَمَن يُرِدۡ أَن يُضِلَّهُۥ يَجۡعَلۡ صَدۡرَهُۥ ضَيِّقًا حَرَجٗا كَأَنَّمَا يَصَّعَّدُ فِي ٱلسَّمَآءِۚ كَذَٰلِكَ يَجۡعَلُ ٱللَّهُ ٱلرِّجۡسَ عَلَى ٱلَّذِينَ لَا يُؤۡمِنُونَ
Whomever God intends to guide, He expands his heart to Islam, and whomever He intends to lead astray, He makes his heart narrow (and) constricted, as if he were climbing up into the sky. In this way God places the abomination on those who do not believe.
يَصَّعَّدُ
climbing up
يَصَّاعَدُ
ascending on and on
The variant includes an alif (shifting the verb to Form VI), which conveys a sense of continuous, prolonged, or progressively difficult ascension compared to the Hafs reading.
Shu'bah
قُلۡ يَٰقَوۡمِ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِكُمۡ إِنِّي عَامِلٞۖ فَسَوۡفَ تَعۡلَمُونَ مَن تَكُونُ لَهُۥ عَٰقِبَةُ ٱلدَّارِۚ إِنَّهُۥ لَا يُفۡلِحُ ٱلظَّـٰلِمُونَ
Say: ‘My people! Do as you are able. Surely I am going to do (what I can). Soon you will know to whom the final Home (belongs). Surely he – the evildoers will not prosper.’
مَكَانَتِكُمۡ
as you are able
مَكَانَاتِكُمۡ
your positions
The variant reads the word as a plural ('positions') instead of a singular ('position' or 'ability'), shifting the nuance from a collective state or ability to their various individual places or conditions.
Shu'bah
إِنَّ ٱلَّذِينَ فَرَّقُواْ دِينَهُمۡ وَكَانُواْ شِيَعٗا لَّسۡتَ مِنۡهُمۡ فِي شَيۡءٍۚ إِنَّمَآ أَمۡرُهُمۡ إِلَى ٱللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُواْ يَفۡعَلُونَ
Surely those who have divided up their religion and become (different) parties – you are no part of them. Their affair (belongs) only to God, and He will inform them about what they have done.
فَرَّقُواْ
divided up
فَارَقُواْ
departed from
The Hafs reading uses the Form II verb 'farraqū' (divided up), while the variant reading uses the Form III verb 'fāraqū' (departed from or separated from), which involves adding an Alif and removing the shaddah.
Abu Al-Harith, Duri Al-Kisa'i
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.
ٱلرِّيَٰحَ
winds
ٱلرِّيحَ
wind
The word changes from the plural 'winds' (al-riyaha) in Hafs to the singular 'wind' (al-riha) in the variant.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Idris, Ishaq, Qunbul
أَوَأَمِنَ أَهۡلُ ٱلۡقُرَىٰٓ أَن يَأۡتِيَهُم بَأۡسُنَا ضُحٗى وَهُمۡ يَلۡعَبُونَ
Or do the people of the towns feel secure that Our violence will not come upon them in the daylight, while they jest?
بَأۡسُنَا
Our violence
بَاسُنَا
Our chastisement
The Warsh recitation applies ibdal, replacing the hamza with an alif (basuna instead of ba'suna). The English translations use synonyms ('chastisement' vs 'violence'), though the core Arabic meaning remains identical.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Rawh, Ruways, Susi
يَأۡتُوكَ بِكُلِّ سَٰحِرٍ عَلِيمٖ
to bring you every skilled magician.’
سَٰحِرٍ
magician
سَحَّارٍ
proficient sorcerer
The variant uses the intensive morphological form 'saḥḥār' (proficient/expert sorcerer) instead of the standard active participle 'sāḥir' (magician), emphasizing the extreme skill and mastery of the sorcerers.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq
وَجَآءَ ٱلسَّحَرَةُ فِرۡعَوۡنَ قَالُوٓاْ إِنَّ لَنَا لَأَجۡرًا إِن كُنَّا نَحۡنُ ٱلۡغَٰلِبِينَ
And the magicians came to Pharaoh, (and) said, ‘Surely for us (there will be) a reward indeed, if we are the victors.’
إِنَّ
Surely
أَٰ۟نَّ
Is there
The variant adds an interrogative hamzah (hamzat al-istifham), changing the sentence from a declarative affirmation ('Surely...') to a question ('Is there...?').
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Rawh, Ruways, Shu'bah, Susi
وَإِذۡ أَنجَيۡنَٰكُم مِّنۡ ءَالِ فِرۡعَوۡنَ يَسُومُونَكُمۡ سُوٓءَ ٱلۡعَذَابِ يُقَتِّلُونَ أَبۡنَآءَكُمۡ وَيَسۡتَحۡيُونَ نِسَآءَكُمۡۚ وَفِي ذَٰلِكُم بَلَآءٞ مِّن رَّبِّكُمۡ عَظِيمٞ
(Remember) when We rescued you from the house of Pharaoh. They were inflicting on you the evil punishment, killing your sons and sparing your women. In that was a great test from your Lord.
أَنجَيۡنَٰكُم
We rescued you
أَنجَاكُم
He saved you
The verb changes from the first person plural 'We rescued/saved' to the third person singular 'He saved', referencing Allah.
Hisham, Ibn Dhakwan
۞وَوَٰعَدۡنَا مُوسَىٰ ثَلَٰثِينَ لَيۡلَةٗ وَأَتۡمَمۡنَٰهَا بِعَشۡرٖ فَتَمَّ مِيقَٰتُ رَبِّهِۦٓ أَرۡبَعِينَ لَيۡلَةٗۚ وَقَالَ مُوسَىٰ لِأَخِيهِ هَٰرُونَ ٱخۡلُفۡنِي فِي قَوۡمِي وَأَصۡلِحۡ وَلَا تَتَّبِعۡ سَبِيلَ ٱلۡمُفۡسِدِينَ
And We appointed for Moses (a period of) thirty night(s), and We completed them with ten (more), so the meeting with his Lord was completed in forty night(s). And Moses said to his brother Aaron, ‘Be my successor among my people, and set (things) right, and do not follow the way of the fomenters of corruption.’
وَوَٰعَدۡنَا
And We appointed
وَوَعَدۡنَا
And We promised
The variant removes the alif after the waw, changing the verb from Form III (appointed/mutually promised) to Form I (promised).
Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Rawh, Ruways, Susi
وَلَمَّا جَآءَ مُوسَىٰ لِمِيقَٰتِنَا وَكَلَّمَهُۥ رَبُّهُۥ قَالَ رَبِّ أَرِنِيٓ أَنظُرۡ إِلَيۡكَۚ قَالَ لَن تَرَىٰنِي وَلَٰكِنِ ٱنظُرۡ إِلَى ٱلۡجَبَلِ فَإِنِ ٱسۡتَقَرَّ مَكَانَهُۥ فَسَوۡفَ تَرَىٰنِيۚ فَلَمَّا تَجَلَّىٰ رَبُّهُۥ لِلۡجَبَلِ جَعَلَهُۥ دَكّٗا وَخَرَّ مُوسَىٰ صَعِقٗاۚ فَلَمَّآ أَفَاقَ قَالَ سُبۡحَٰنَكَ تُبۡتُ إِلَيۡكَ وَأَنَا۠ أَوَّلُ ٱلۡمُؤۡمِنِينَ
And when Moses came to Our meeting, and his Lord spoke to him, he said, ‘My Lord, show me (Yourself), so that I may look at You.’ He said, ‘You will not see Me, but look at the mountain. If it remains in its place, you will see Me.’ But when his Lord revealed His splendor to the mountain, He shattered it, and Moses fell down thunderstruck. And when he recovered, he said, ‘Glory to You! I turn to You (in repentance), and I am the first of the believers.’
دَكّٗا
shattered
دَكَّآءَ
flattened land
Hafs reads the word as the verbal noun 'dakkan' (crushed or shattered), whereas the variant reads it as the diptote noun 'dakkā'a' (a flat mound or flattened land), indicated by an added hamza.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq
قَالَ يَٰمُوسَىٰٓ إِنِّي ٱصۡطَفَيۡتُكَ عَلَى ٱلنَّاسِ بِرِسَٰلَٰتِي وَبِكَلَٰمِي فَخُذۡ مَآ ءَاتَيۡتُكَ وَكُن مِّنَ ٱلشَّـٰكِرِينَ
He said, ‘Moses! I have chosen you over the people for My messages and for My word. So take what I have given you, and be one of the thankful.’
بِرِسَٰلَٰتِي
My messages
بِرِسَالَتِے
My message
Hafs reads the word in the plural form 'messages' (birisālātī), while the variant reads it in the singular form 'message' (birisālatī).
Bazzi, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Warsh
ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِيَّ ٱلۡأُمِّيَّ ٱلَّذِي يَجِدُونَهُۥ مَكۡتُوبًا عِندَهُمۡ فِي ٱلتَّوۡرَىٰةِ وَٱلۡإِنجِيلِ يَأۡمُرُهُم بِٱلۡمَعۡرُوفِ وَيَنۡهَىٰهُمۡ عَنِ ٱلۡمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَٰتِ وَيُحَرِّمُ عَلَيۡهِمُ ٱلۡخَبَـٰٓئِثَ وَيَضَعُ عَنۡهُمۡ إِصۡرَهُمۡ وَٱلۡأَغۡلَٰلَ ٱلَّتِي كَانَتۡ عَلَيۡهِمۡۚ فَٱلَّذِينَ ءَامَنُواْ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُواْ ٱلنُّورَ ٱلَّذِيٓ أُنزِلَ مَعَهُۥٓ أُوْلَـٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ
those who follow the messenger, the prophet of the common people, whom they find written in their Torah and Gospel. He will command them what is right and forbid them what is wrong, and he will permit them good things and forbid them bad things, and he will deliver them of their burden and the chains that were on them. Those who believe in him, and support him and help him, and follow the light which has been sent down with him, those – they are the ones who will prosper.’
إِصۡرَهُمۡ
their burden
آصَارَهُمْ
their heavy loads
The word is read as singular 'burden' (israhum) in Hafs, whereas the variant reading (by Ibn 'Amir) reads it as the plural 'heavy loads' (asararhum).
Hisham, Ibn Dhakwan
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.’
خَطِيٓـَٰٔتِكُمۡ
your sins
خَطَٰيَىٰكُمۡ
your numerous offenses
The Hafs reading uses 'khaṭī'ātikum' (a sound feminine plural, which serves as a plural of paucity), whereas the variant uses 'khaṭāyākum' (a broken plural of multitude), emphasizing the large number or magnitude of the offenses.
Duri Abu 'Amr, 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
their descendants
ذُرِّيَّٰتِهِمْ
the offspring(s)
The word is read as singular in Hafs and as plural in the variant, changing the vowels and adding a dagger alif while also changing the following pronoun's vowel to match.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
مَا كَانَ لِلۡمُشۡرِكِينَ أَن يَعۡمُرُواْ مَسَٰجِدَ ٱللَّهِ شَٰهِدِينَ عَلَىٰٓ أَنفُسِهِم بِٱلۡكُفۡرِۚ أُوْلَـٰٓئِكَ حَبِطَتۡ أَعۡمَٰلُهُمۡ وَفِي ٱلنَّارِ هُمۡ خَٰلِدُونَ
It is not for the idolaters to inhabit the mosques of God, (while) bearing witness against themselves of disbelief. Those – their deeds have come to nothing, and in the Fire they will remain.
مَسَٰجِدَ
mosques
مَسۡجِدَ
mosque
The word changes from plural (mosques) in Hafs to singular (mosque) in the variant, shifting the reference from places of worship in general to the Sacred Mosque (Al-Masjid Al-Haram) specifically.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
۞أَجَعَلۡتُمۡ سِقَايَةَ ٱلۡحَآجِّ وَعِمَارَةَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ كَمَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَجَٰهَدَ فِي سَبِيلِ ٱللَّهِۚ لَا يَسۡتَوُۥنَ عِندَ ٱللَّهِۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ
Do you make the giving of water to the pilgrims and the inhabiting of the Sacred Mosque like the one who believes in God and the Last Day and struggles in the way of God? They are not equal with God, and God does not guide the people who are evildoers.
سِقَايَةَ / عِمَارَةَ
giving of water / inhabiting
سُقَاةَ / عَمَرَةَ
water-servers / maintainers
Hafs uses verbal nouns (masdars) referring to the actions of 'giving water' and 'inhabiting'. The variant uses plural active participles, referring directly to the people performing the actions ('water-servers' and 'maintainers').
Ibn Wardan
قُلۡ إِن كَانَ ءَابَآؤُكُمۡ وَأَبۡنَآؤُكُمۡ وَإِخۡوَٰنُكُمۡ وَأَزۡوَٰجُكُمۡ وَعَشِيرَتُكُمۡ وَأَمۡوَٰلٌ ٱقۡتَرَفۡتُمُوهَا وَتِجَٰرَةٞ تَخۡشَوۡنَ كَسَادَهَا وَمَسَٰكِنُ تَرۡضَوۡنَهَآ أَحَبَّ إِلَيۡكُم مِّنَ ٱللَّهِ وَرَسُولِهِۦ وَجِهَادٖ فِي سَبِيلِهِۦ فَتَرَبَّصُواْ حَتَّىٰ يَأۡتِيَ ٱللَّهُ بِأَمۡرِهِۦۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡفَٰسِقِينَ
Say: ‘If your fathers, and your sons, and your brothers, and your wives, and your clan, and wealth you have acquired, and (business) transaction(s) you fear (may) fall off, and dwellings you take pleasure in are dearer to you than God and His messenger, and struggling in His way, then wait until God brings His command. God does not guide the people who are wicked.’
وَعَشِيرَتُكُمۡ
your clan
وَعَشِيرَاتُكُمۡ
your kinsfolks
The Hafs recitation reads the word in the singular form ('your clan'), while the variant recitation adds an Alif to read it in the plural form ('your kinsfolks' or 'clans').
Shu'bah
أَكَانَ لِلنَّاسِ عَجَبًا أَنۡ أَوۡحَيۡنَآ إِلَىٰ رَجُلٖ مِّنۡهُمۡ أَنۡ أَنذِرِ ٱلنَّاسَ وَبَشِّرِ ٱلَّذِينَ ءَامَنُوٓاْ أَنَّ لَهُمۡ قَدَمَ صِدۡقٍ عِندَ رَبِّهِمۡۗ قَالَ ٱلۡكَٰفِرُونَ إِنَّ هَٰذَا لَسَٰحِرٞ مُّبِينٌ
Is it amazing to the people that We have inspired a man from among them: ‘Warn the people, and give good news to those who believe, that for them (there is) a sure footing with their Lord’? (But) the disbelievers say, ‘Surely this (man) is a clear magician indeed.’
لَسَٰحِرٞ
magician
لَسِحْرٞ
sorcery
Hafs reads the active participle 'lasāḥirun' (a magician), referring to the Prophet himself. The variant reads the verbal noun 'lasiḥrun' (sorcery), shifting the reference to the message or the revelation being presented.
Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Susi, Warsh
قُل لَّوۡ شَآءَ ٱللَّهُ مَا تَلَوۡتُهُۥ عَلَيۡكُمۡ وَلَآ أَدۡرَىٰكُم بِهِۦۖ فَقَدۡ لَبِثۡتُ فِيكُمۡ عُمُرٗا مِّن قَبۡلِهِۦٓۚ أَفَلَا تَعۡقِلُونَ
Say: ‘If God had (so) pleased, I would not have recited it to you, nor would He have made it known to you. I had already spent a lifetime among you before it (came to me). Will you not understand?’
وَلَآ أَدۡرَىٰكُم
nor would He have made it known to you
وَلَأَدۡرَىٰكُم
and He would have informed you
The negative particle 'لَا' (not) is read as the emphatic particle 'لَ' (surely) by omitting the Alif. This changes the meaning from a negation ('nor would He...') to an affirmative assertion ('and surely He would have...').
Bazzi
كَذَٰلِكَ حَقَّتۡ كَلِمَتُ رَبِّكَ عَلَى ٱلَّذِينَ فَسَقُوٓاْ أَنَّهُمۡ لَا يُؤۡمِنُونَ
In this way the word of your Lord has proved true against those who acted wickedly: ‘They will not believe.’
كَلِمَتُ
word
كَلِمَٰتُ
Words
The noun changes from the singular 'word' (kalimatu) to the plural 'words' (kalimātu).
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَقَالَ فِرۡعَوۡنُ ٱئۡتُونِي بِكُلِّ سَٰحِرٍ عَلِيمٖ
And Pharaoh said, ‘Bring me every skilled magician.’
سَٰحِرٍ
magician
سَحَّارٍ
proficient sorcerer
The variant changes the active participle 'sāḥir' (magician) to the intensive morphological pattern 'saḥḥār' (proficient/highly skilled sorcerer), emphasizing a greater degree of mastery in sorcery.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
إِنَّ ٱلَّذِينَ حَقَّتۡ عَلَيۡهِمۡ كَلِمَتُ رَبِّكَ لَا يُؤۡمِنُونَ
Surely those against whom the word of your Lord has proved true will not believe,
كَلِمَتُ
word
كَلِمَٰتُ
Words
The variant reads the noun in the plural form 'Words' (with an added alif, represented by a dagger alif in the rasm) rather than the singular form 'word', expanding the reference from a single decree to multiple decrees of the Lord.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَهُوَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ فِي سِتَّةِ أَيَّامٖ وَكَانَ عَرۡشُهُۥ عَلَى ٱلۡمَآءِ لِيَبۡلُوَكُمۡ أَيُّكُمۡ أَحۡسَنُ عَمَلٗاۗ وَلَئِن قُلۡتَ إِنَّكُم مَّبۡعُوثُونَ مِنۢ بَعۡدِ ٱلۡمَوۡتِ لَيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓاْ إِنۡ هَٰذَآ إِلَّا سِحۡرٞ مُّبِينٞ
He (it is) who created the heavens and the earth in six days – and His throne was upon the water – that He might test you (to see) which of you is best in deed. If indeed you say, ‘Surely you will be raised up after death,’ those who disbelieve will indeed say, ‘This is nothing but clear magic.’
سِحۡرٞ
magic
سَاحِرٞ
sorcerer
The word changes from 'sihr' (magic) to 'sahir' (sorcerer), shifting the accusation of the disbelievers from the revelation/message (magic) to the Prophet himself (a sorcerer).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَيَٰقَوۡمِ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِكُمۡ إِنِّي عَٰمِلٞۖ سَوۡفَ تَعۡلَمُونَ مَن يَأۡتِيهِ عَذَابٞ يُخۡزِيهِ وَمَنۡ هُوَ كَٰذِبٞۖ وَٱرۡتَقِبُوٓاْ إِنِّي مَعَكُمۡ رَقِيبٞ
My people! Do as you are able. Surely I am going to do (what I can). Soon you will know the one (on) whom punishment will come, disgracing him, and the one who is a liar. (Just) watch! Surely I am watching with you.’
مَكَانَتِكُمۡ
as you are able
مَكَانَاتِكُمۡ
your positions
Hafs reads the word in the singular form (position/ability), while the variant reads it in the plural form (positions) with the addition of an Alif.
Shu'bah
وَقُل لِّلَّذِينَ لَا يُؤۡمِنُونَ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِكُمۡ إِنَّا عَٰمِلُونَ
Say to those who do not believe: ‘Do as you are able. Surely we are going to do (what we can).’
مَكَانَتِكُمۡ
as you are able
مَكَانَاتِكُمۡ
your positions
The word is read as singular (position/ability) in Hafs and plural (positions) in the variant, changing the scope from a collective state to individual positions.
Shu'bah
۞لَّقَدۡ كَانَ فِي يُوسُفَ وَإِخۡوَتِهِۦٓ ءَايَٰتٞ لِّلسَّآئِلِينَ
Certainly in (the story of) Joseph and his brothers (there) are signs for the ones who ask.
ءَايَٰتٞ
signs
ءَايَتٞ
a sign
Hafs reads the word in the plural form 'āyāt' (signs), whereas the variant (e.g., Ibn Kathir) reads it in the singular form 'āyat' (a sign), based on the presence or absence of the alif (represented by the dagger alif in the Uthmani script).
Bazzi, Qunbul
قَالَ قَآئِلٞ مِّنۡهُمۡ لَا تَقۡتُلُواْ يُوسُفَ وَأَلۡقُوهُ فِي غَيَٰبَتِ ٱلۡجُبِّ يَلۡتَقِطۡهُ بَعۡضُ ٱلسَّيَّارَةِ إِن كُنتُمۡ فَٰعِلِينَ
A speaker among them said, ‘Do not kill Joseph, but cast him to the bottom of the well, (and) some caravan will pick him up – if you are going to do (anything).’
غَيَٰبَتِ
bottom
غَيَٰبَٰتِ
invisible cavities
Hafs reads the word in the singular form 'ghayābati' (bottom/depth), whereas the variant reads it in the plural form 'ghayābāti' (invisible cavities/depths).
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
فَلَمَّا ذَهَبُواْ بِهِۦ وَأَجۡمَعُوٓاْ أَن يَجۡعَلُوهُ فِي غَيَٰبَتِ ٱلۡجُبِّۚ وَأَوۡحَيۡنَآ إِلَيۡهِ لَتُنَبِّئَنَّهُم بِأَمۡرِهِمۡ هَٰذَا وَهُمۡ لَا يَشۡعُرُونَ
When they had taken him away, and agreed to put him in the bottom of the well, We inspired him: ‘You will indeed inform them about this affair (of theirs), though they will not realize (who you are).’
غَيَٰبَتِ
bottom
غَيَٰبَٰتِ
invisible cavities
The word is read as a singular noun (ghayābat) in Hafs, meaning 'bottom' or 'depth', whereas the variant reads it as a plural noun (ghayābāt), meaning 'depths' or 'invisible cavities'.
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَجَآءَتۡ سَيَّارَةٞ فَأَرۡسَلُواْ وَارِدَهُمۡ فَأَدۡلَىٰ دَلۡوَهُۥۖ قَالَ يَٰبُشۡرَىٰ هَٰذَا غُلَٰمٞۚ وَأَسَرُّوهُ بِضَٰعَةٗۚ وَٱللَّهُ عَلِيمُۢ بِمَا يَعۡمَلُونَ
A caravan came, and they sent their water-drawer, and he let down his bucket. He said, ‘Good news! This is a young boy (here).’ And they hid him as merchandise, but God knew what they were doing.
يَٰبُشۡرَىٰ
Good news!
يَٰبُشْرٰ۪يَ
glad tidings for me!
The variant adds the first-person possessive pronoun suffix (ya mutakallim), changing the general exclamation 'O good news!' to a personalized 'O my good news!' (glad tidings for me).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَقَالَ لِفِتۡيَٰنِهِ ٱجۡعَلُواْ بِضَٰعَتَهُمۡ فِي رِحَالِهِمۡ لَعَلَّهُمۡ يَعۡرِفُونَهَآ إِذَا ٱنقَلَبُوٓاْ إِلَىٰٓ أَهۡلِهِمۡ لَعَلَّهُمۡ يَرۡجِعُونَ
He said to his young men, ‘Put their merchandise (back) in their packs, so that they will recognize it when they turn back to their family, (and) so that they will return (here).’
لِفِتۡيَٰنِهِ
his young men
لِفِتْيَتِهِ
his few young assistants
The word changes from 'fityān' (a plural of multitude) to 'fityah' (a plural of paucity), shifting the meaning to specifically indicate a smaller number ('a few') of young men or assistants.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
حَتَّىٰٓ إِذَا ٱسۡتَيۡـَٔسَ ٱلرُّسُلُ وَظَنُّوٓاْ أَنَّهُمۡ قَدۡ كُذِبُواْ جَآءَهُمۡ نَصۡرُنَا فَنُجِّيَ مَن نَّشَآءُۖ وَلَا يُرَدُّ بَأۡسُنَا عَنِ ٱلۡقَوۡمِ ٱلۡمُجۡرِمِينَ
– Until, when the messengers had given up hope, and thought that they had been lied to, Our help came to them, and those whom We pleased were rescued. But Our violence was not turned back from the people who were sinners.
فَنُجِّيَ
were rescued
فَنُۨجِے
We save
The verb changes from a passive form (were rescued) in Hafs to an active, first-person plural form (We save) in the variant, while maintaining the same base Uthmani skeleton.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Susi, Warsh
۞وَإِن تَعۡجَبۡ فَعَجَبٞ قَوۡلُهُمۡ أَءِذَا كُنَّا تُرَٰبًا أَءِنَّا لَفِي خَلۡقٖ جَدِيدٍۗ أُوْلَـٰٓئِكَ ٱلَّذِينَ كَفَرُواْ بِرَبِّهِمۡۖ وَأُوْلَـٰٓئِكَ ٱلۡأَغۡلَٰلُ فِيٓ أَعۡنَاقِهِمۡۖ وَأُوْلَـٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ
If you are amazed, their saying is amazing: ‘When we have turned to dust, shall we indeed (return) in a new creation?’ Those are the ones who have disbelieved in their Lord, and those – the chains will be on their necks – those are the companions of the Fire. There they will remain.
أَءِنَّا
shall we indeed
إِنَّا
we will really be
The variant drops the interrogative hamzah (أَ), changing the second part of the sentence from a question ('shall we indeed') to a definitive statement ('we will really be').
Abu Al-Harith, Duri Al-Kisa'i, Qalun, Rawh, Ruways, Warsh
مَّثَلُ ٱلَّذِينَ كَفَرُواْ بِرَبِّهِمۡۖ أَعۡمَٰلُهُمۡ كَرَمَادٍ ٱشۡتَدَّتۡ بِهِ ٱلرِّيحُ فِي يَوۡمٍ عَاصِفٖۖ لَّا يَقۡدِرُونَ مِمَّا كَسَبُواْ عَلَىٰ شَيۡءٖۚ ذَٰلِكَ هُوَ ٱلضَّلَٰلُ ٱلۡبَعِيدُ
A parable of those who disbelieve in their Lord: their deeds are like ashes, on which the wind blows strongly on a stormy day. They have no power over anything of what they have earned. That is straying far.
ٱلرِّيحُ
the wind
اِ۬لرِّيَٰحُ
winds
The word for wind is read as singular (ar-rīḥ) in Hafs and plural (ar-riyāḥ) in the variant.
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
أَلَمۡ تَرَ أَنَّ ٱللَّهَ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ بِٱلۡحَقِّۚ إِن يَشَأۡ يُذۡهِبۡكُمۡ وَيَأۡتِ بِخَلۡقٖ جَدِيدٖ
Do you not see that God created the heavens and the earth in truth? If He (so) pleases, He will do away with you and bring a new creation.
خَلَقَ
created
خَالِقُ
is the Creator
The Hafs recitation uses the past tense verb 'khalaqa' (created), whereas the variant uses the active participle/noun 'khāliqu' (Creator), shifting the grammatical structure to a noun construct (idafah) which also changes the case of the following words to genitive.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
إِنۡ أَحۡسَنتُمۡ أَحۡسَنتُمۡ لِأَنفُسِكُمۡۖ وَإِنۡ أَسَأۡتُمۡ فَلَهَاۚ فَإِذَا جَآءَ وَعۡدُ ٱلۡأٓخِرَةِ لِيَسُـُٔواْ وُجُوهَكُمۡ وَلِيَدۡخُلُواْ ٱلۡمَسۡجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٖ وَلِيُتَبِّرُواْ مَا عَلَوۡاْ تَتۡبِيرًا
‘If you do good, you do good for yourselves, but if you do evil, (it is likewise) for yourselves.’ When the second promise came (to pass), (We raised up against you servants of Ours) to cause you distress, and to enter the Temple as they entered it the first time, and to destroy completely what they had conquered.
لِيَسُـُٔواْ
to cause you distress
لِيَسُوءَ
He will defile
The verb changes from the third-person plural in Hafs (referring to the servants causing distress) to the third-person singular in the variant (referring to Allah or the promise defiling/distressing), which changes the spelling by removing the plural suffix.
Idris, Ishaq, Khalaf, Khallad, Shu'bah
لِيَسُـُٔواْ
to cause you distress
لِنَسُوءَ
We will defile
The prefix changes from 'ya' (third-person plural) to 'nun' (first-person plural), shifting the subject from 'they' to 'We', and the plural ending is removed.
Abu Al-Harith, Duri Al-Kisa'i
كُلُّ ذَٰلِكَ كَانَ سَيِّئُهُۥ عِندَ رَبِّكَ مَكۡرُوهٗا
All that – the evil of it – is hateful in the sight of your Lord.
سَيِّئُهُۥ
the evil of it
سَيِّئَةً
an evil deed
Hafs reads with a masculine noun and an attached possessive pronoun 'sayyi'uhu' (the evil of it), while the variant reads with a feminine indefinite noun ending in a ta' marbutah 'sayyi'atan' (an evil deed).
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَقَالُوٓاْ أَءِذَا كُنَّا عِظَٰمٗا وَرُفَٰتًا أَءِنَّا لَمَبۡعُوثُونَ خَلۡقٗا جَدِيدٗا
They say, ‘When we have become bones and fragments, shall we indeed be raised up as a new creation?’
أَءِنَّا
shall we indeed
اِنَّا
we will really
The variant omits the interrogative hamza (أ) in the second part of the verse, changing it from a direct question to an affirmative statement, relying on the first interrogative particle to carry the question for the entire sentence.
Abu Al-Harith, Duri Al-Kisa'i, Qalun, Rawh, Ruways, Warsh
وَإِذَآ أَنۡعَمۡنَا عَلَى ٱلۡإِنسَٰنِ أَعۡرَضَ وَنَـَٔا بِجَانِبِهِۦ وَإِذَا مَسَّهُ ٱلشَّرُّ كَانَ يَـُٔوسٗا
When We bless a person, he turns away and distances himself, but when evil touches him, he is in despair.
وَنَـَٔا
and distances himself
وَنَاءَ
and turns his back
The positions of the hamza and alif are transposed (metathesis). Hafs reads 'na'aa' (from the root n-a-y, meaning to distance oneself), while the variant reads 'naa'a' (from the root n-w-a, meaning to turn one's back, rise, or withdraw heavily).
Ibn Dhakwan, Ibn Jummaz, Ibn Wardan
قُل لَّوۡ كَانَ فِي ٱلۡأَرۡضِ مَلَـٰٓئِكَةٞ يَمۡشُونَ مُطۡمَئِنِّينَ لَنَزَّلۡنَا عَلَيۡهِم مِّنَ ٱلسَّمَآءِ مَلَكٗا رَّسُولٗا
Say: ‘If there were angels walking contentedly on the earth, We would indeed have sent down on them an angel from the sky as a messenger.’
قُل
Say
قَالَ
He said
The imperative command 'Say' (qul) is changed to the third-person past tense 'He said' (qala).
Bazzi, Hisham, Ibn Dhakwan, Qunbul
ذَٰلِكَ جَزَآؤُهُم بِأَنَّهُمۡ كَفَرُواْ بِـَٔايَٰتِنَا وَقَالُوٓاْ أَءِذَا كُنَّا عِظَٰمٗا وَرُفَٰتًا أَءِنَّا لَمَبۡعُوثُونَ خَلۡقٗا جَدِيدًا
That is their payment because they disbelieved in Our signs, and said, ‘When we have become bones and fragments, shall we indeed be raised up as a new creation?’
أَءِذَا
When
إِذَا
When
The variant omits the interrogative hamza (أَ) at the beginning of the word, changing the first clause from a question to a conditional statement, while the second clause remains a question.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan
وَمَآ أَظُنُّ ٱلسَّاعَةَ قَآئِمَةٗ وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيۡرٗا مِّنۡهَا مُنقَلَبٗا
nor do I think the Hour is coming. If indeed I am returned to my Lord, I shall indeed find a better (place of) return than this.’
مِّنۡهَا
than this
مِّنۡهُمَا
than them both
The pronoun changes from the singular feminine 'ha' (referring to one garden) to the dual 'huma' (referring to both gardens).
Bazzi, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh
فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَٰمٗا فَقَتَلَهُۥ قَالَ أَقَتَلۡتَ نَفۡسٗا زَكِيَّةَۢ بِغَيۡرِ نَفۡسٖ لَّقَدۡ جِئۡتَ شَيۡـٔٗا نُّكۡرٗا
So they both set out (and continued on) until, when they met a young boy, he killed him. He said, ‘Have you killed an innocent person, other than (in retaliation) for a person? Certainly you have done a terrible thing!’
زَكِيَّةَۢ
innocent
زَٰكِيَةَۢ
inherently sinless
The Arabic word changes from the morphological form 'zakiyyah' to 'zaakiyah' with the addition of an alif and removal of shaddah. This shifts the meaning subtly from 'innocent' or 'pure' to 'inherently sinless'.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Ruways, Susi, Warsh
حَتَّىٰٓ إِذَا بَلَغَ مَغۡرِبَ ٱلشَّمۡسِ وَجَدَهَا تَغۡرُبُ فِي عَيۡنٍ حَمِئَةٖ وَوَجَدَ عِندَهَا قَوۡمٗاۖ قُلۡنَا يَٰذَا ٱلۡقَرۡنَيۡنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمۡ حُسۡنٗا
until, when he reached the setting of the sun, he found it setting in a muddy spring, and he found next to it a people. We said, “Dhū-l-Qarnayn! Either punish (them) or do them (some) good.”
حَمِئَةٖ
muddy
حَامِيَةٖ
hot
Hafs reads the word as 'hami'ah' (muddy), whereas the variant reads it as 'hamiyah' (hot), shifting the description of the spring from its muddy composition to its high temperature.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Shu'bah
قَالَ هَٰذَا رَحۡمَةٞ مِّن رَّبِّيۖ فَإِذَا جَآءَ وَعۡدُ رَبِّي جَعَلَهُۥ دَكَّآءَۖ وَكَانَ وَعۡدُ رَبِّي حَقّٗا
He said, “This is a mercy from my Lord. But when the promise of my Lord comes, He will shatter it. The promise of my Lord is true.”’
دَكَّآءَ
shatter
دَكًّا
rubble
Hafs reads 'dakkā'a' (دَكَّاءَ) ending with a hamza, acting as a noun or adjective meaning a shattered state or leveled plain. The variant reads 'dakkan' (دَكًّا) without a hamza but with tanween, acting as a verbal noun (masdar) meaning crushing or rubble.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
قَالَ كَذَٰلِكَ قَالَ رَبُّكَ هُوَ عَلَيَّ هَيِّنٞ وَقَدۡ خَلَقۡتُكَ مِن قَبۡلُ وَلَمۡ تَكُ شَيۡـٔٗا
He said, ‘So (it will be)! Your Lord has said, “It is easy for Me, seeing that I created you before, when you were nothing.”’
خَلَقْتُكَ
I created you
خَلَقْنَاكَ
We created you
The verb shifts from the first-person singular pronoun 'I' (tu) to the first-person plural 'We' (naa), changing the reference from a singular speaker to the royal plural.
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad
قَالَ إِنَّمَآ أَنَا۠ رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَٰمٗا زَكِيّٗا
He said, ‘I am only a messenger of your Lord (sent) to grant you a boy (who is) pure.’
لِأَهَبَ
to grant
لِيَهَبَ
He may grant
The verb changes from the first person singular 'I may grant' (referring to the angel) to the third person singular 'He may grant' (referring to Allah).
Duri Abu 'Amr, Qalun, Rawh, Ruways, Susi, Warsh
وَأَنَا ٱخۡتَرۡتُكَ فَٱسۡتَمِعۡ لِمَا يُوحَىٰٓ
I have chosen you, so listen to what is inspired.
وَأَنَا ٱخۡتَرۡتُكَ
I have chosen you
وَأَنَّا ٱخۡتَرۡنَاكَ
And We have indeed chosen you
The pronoun changes from the first-person singular 'I' to the first-person plural 'We' (of majesty), which modifies both the independent pronoun (أَنَا to أَنَّا) and the verb conjugation (ٱخۡتَرۡتُكَ to ٱخۡتَرۡنَاكَ).
Khalaf, Khallad
ٱلَّذِي جَعَلَ لَكُمُ ٱلۡأَرۡضَ مَهۡدٗا وَسَلَكَ لَكُمۡ فِيهَا سُبُلٗا وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَأَخۡرَجۡنَا بِهِۦٓ أَزۡوَٰجٗا مِّن نَّبَاتٖ شَتَّىٰ
(It is He) who made the earth as a cradle for you, and put (path)ways in it for you, and sent down water from the sky. And by means of it We brought forth pairs of various (kinds of) vegetation.
مَهۡدٗا
as a cradle
مِهَٰداٗ
a resting place
The Hafs recitation uses the noun 'mahd' (cradle/bed), whereas the variant uses 'mihaad' (an expansive resting place/bed). This involves the addition of an alif (represented as a dagger alif in the Uthmani script) and a change in vowels, slightly shifting the semantic nuance.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَأَلۡقِ مَا فِي يَمِينِكَ تَلۡقَفۡ مَا صَنَعُوٓاْۖ إِنَّمَا صَنَعُواْ كَيۡدُ سَٰحِرٖۖ وَلَا يُفۡلِحُ ٱلسَّاحِرُ حَيۡثُ أَتَىٰ
Cast (down) what is in your right (hand), and it will swallow up what they have made. What they have done is only a magician’s trick, and the magician does not prosper, (no matter) where he comes.’
سَٰحِرٖ
magician’s
سِحۡرٖ
sorcery
The recitation changes the active participle 'sāhir' (magician) to the verbal noun 'sihr' (sorcery). While the base unpointed skeletal text (rasm) remains 'سحر', the difference in vowels and the omitted dagger-alif shifts the phrase from 'a magician's trick' to 'a trick of sorcery'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq
يَٰبَنِيٓ إِسۡرَـٰٓءِيلَ قَدۡ أَنجَيۡنَٰكُم مِّنۡ عَدُوِّكُمۡ وَوَٰعَدۡنَٰكُمۡ جَانِبَ ٱلطُّورِ ٱلۡأَيۡمَنَ وَنَزَّلۡنَا عَلَيۡكُمُ ٱلۡمَنَّ وَٱلسَّلۡوَىٰ
Sons of Israel! We have rescued you from your enemy, and made a covenant with you at the right side of the mountain, and sent down on you the manna and the quails:
وَوَٰعَدۡنَٰكُمۡ
made a covenant with you
وَوَعَدۡنَٰكُمۡ
have promised you
The verb shifts from Form III (wāʿadnākum), which implies a mutual appointment or covenant, to Form I (waʿadnākum), which means a direct promise from Allah.
Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Rawh, Ruways, Susi
وَمَن يَعۡمَلۡ مِنَ ٱلصَّـٰلِحَٰتِ وَهُوَ مُؤۡمِنٞ فَلَا يَخَافُ ظُلۡمٗا وَلَا هَضۡمٗا
but whoever does any righteous deeds – and he is a believer – he will not fear (any) evil or dispossession.
يَخَافُ
he will fear
يَخَفۡ
he should fear
The verb changes from the indicative mood (marfu') to the jussive mood (majzum) functioning as a prohibition or conditional response, which causes the medial alif to be dropped.
Bazzi, Qunbul
قَالَ رَبِّي يَعۡلَمُ ٱلۡقَوۡلَ فِي ٱلسَّمَآءِ وَٱلۡأَرۡضِۖ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
Say: ‘My Lord knows the words (spoken) in the sky and the earth. He is the Hearing, the Knowing.’
قَالَ
He said
قُل
Say
Hafs uses the third-person past tense verb 'qāla' (He said), whereas the variant uses the second-person imperative verb 'qul' (Say command), which corresponds to the omission of the letter alif in the script.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَلِسُلَيۡمَٰنَ ٱلرِّيحَ عَاصِفَةٗ تَجۡرِي بِأَمۡرِهِۦٓ إِلَى ٱلۡأَرۡضِ ٱلَّتِي بَٰرَكۡنَا فِيهَاۚ وَكُنَّا بِكُلِّ شَيۡءٍ عَٰلِمِينَ
And to Solomon (We subjected) the wind, blowing strongly at his command to the land which We have blessed – We have knowledge of everything.
ٱلرِّيحَ
the wind
ٱلرِّيَاحَ
winds
The variant changes the noun from the singular form 'wind' (ar-rīḥ) to the plural form 'winds' (ar-riyāḥ) through the addition of the letter alif, highlighting the multiplicity or various types of winds subjected to Prophet Solomon.
Ibn Jummaz, Ibn Wardan
قَٰلَ رَبِّ ٱحۡكُم بِٱلۡحَقِّۗ وَرَبُّنَا ٱلرَّحۡمَٰنُ ٱلۡمُسۡتَعَانُ عَلَىٰ مَا تَصِفُونَ
Say: ‘My Lord, judge in truth! Our Lord is the Merciful – the One to be sought for help against what you allege.’
قَٰلَ
Say (He said)
قُل
Say (sg.)
Hafs uses the third-person past tense 'qāla' (He said), whereas the variant uses the second-person singular imperative 'qul' (Say!).
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
يَـٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمۡ فِي رَيۡبٖ مِّنَ ٱلۡبَعۡثِ فَإِنَّا خَلَقۡنَٰكُم مِّن تُرَابٖ ثُمَّ مِن نُّطۡفَةٖ ثُمَّ مِنۡ عَلَقَةٖ ثُمَّ مِن مُّضۡغَةٖ مُّخَلَّقَةٖ وَغَيۡرِ مُخَلَّقَةٖ لِّنُبَيِّنَ لَكُمۡۚ وَنُقِرُّ فِي ٱلۡأَرۡحَامِ مَا نَشَآءُ إِلَىٰٓ أَجَلٖ مُّسَمّٗى ثُمَّ نُخۡرِجُكُمۡ طِفۡلٗا ثُمَّ لِتَبۡلُغُوٓاْ أَشُدَّكُمۡۖ وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرۡذَلِ ٱلۡعُمُرِ لِكَيۡلَا يَعۡلَمَ مِنۢ بَعۡدِ عِلۡمٖ شَيۡـٔٗاۚ وَتَرَى ٱلۡأَرۡضَ هَامِدَةٗ فَإِذَآ أَنزَلۡنَا عَلَيۡهَا ٱلۡمَآءَ ٱهۡتَزَّتۡ وَرَبَتۡ وَأَنۢبَتَتۡ مِن كُلِّ زَوۡجِۭ بَهِيجٖ
People! If you are in doubt about the raising up – surely We created you from dust, then from a drop, then from a clot, (and) then from a lump, formed and unformed, so that We may make (it) clear to you. We establish in the wombs what We please for an appointed time, then We bring you forth as a child, (and) then (We provide for you) so that you may reach your maturity. Among you (there is) one who is taken, and among you (there is) one who is reduced to the worst (stage) of life, so that he knows nothing after (having had) knowledge. And you see the earth withered, but when We send down water on it, it stirs and swells, and grows (plants) of every beautiful kind.
وَرَبَتۡ
swells
وَرَبَأَتۡ
becomes higher
The Hafs reading uses 'rabat' from the root ra-ba-wa (to swell or increase), whereas the variant adds a hamzah to read 'raba'at' from the root ra-ba-a (to rise or become higher).
Ibn Jummaz, Ibn Wardan
فَكَأَيِّن مِّن قَرۡيَةٍ أَهۡلَكۡنَٰهَا وَهِيَ ظَالِمَةٞ فَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَبِئۡرٖ مُّعَطَّلَةٖ وَقَصۡرٖ مَّشِيدٍ
How many a town have We destroyed while it was doing evil, so it is (now) collapsed on its supports! (How many) an abandoned well and well-built palace!
أَهۡلَكۡنَٰهَا
have We destroyed
أَهۡلَكۡتُهَا
have I annihilated
The attached subject pronoun changes from the first person plural 'We' (نَا) in Hafs to the first person singular 'I' (تُ) in the variant.
Duri Abu 'Amr, Rawh, Ruways, Susi
وَٱلَّذِينَ هُمۡ لِأَمَٰنَٰتِهِمۡ وَعَهۡدِهِمۡ رَٰعُونَ
and those who keep their pledges and their promise(s),
لِأَمَٰنَٰتِهِمۡ
their pledges
لِأَمَٰنَتِهِمُۥ
their trust
The word is read as plural ('pledges' or 'trusts') in Hafs, marked by the extra dagger alif, whereas the variant reads it as a singular noun ('trust'). This changes the focus from individual instances of trusts to the collective, encompassing concept of trust.
Bazzi, Qunbul
وَٱلَّذِينَ هُمۡ عَلَىٰ صَلَوَٰتِهِمۡ يُحَافِظُونَ
and who guard their prayers.
صَلَوَٰتِهِمۡ
their prayers
صَلَاتِهِمۡ
their prayer
Hafs recites the word in the plural form (prayers), while the variant recites it in the singular form (prayer).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
سَيَقُولُونَ لِلَّهِۚ قُلۡ فَأَنَّىٰ تُسۡحَرُونَ
They will say, ‘To God.’ Say: ‘How are you (so) bewitched?’
لِلَّهِ
To God
اَ۬للَّهُ
Allah
Hafs reads with the preposition 'li' (to/for) making the name of God genitive ('To Allah' or 'Belonging to Allah'), whereas the variant reads it in the nominative case without the preposition ('Allah').
Duri Abu 'Amr, Rawh, Ruways, Susi
وَٱللَّهُ خَلَقَ كُلَّ دَآبَّةٖ مِّن مَّآءٖۖ فَمِنۡهُم مَّن يَمۡشِي عَلَىٰ بَطۡنِهِۦ وَمِنۡهُم مَّن يَمۡشِي عَلَىٰ رِجۡلَيۡنِ وَمِنۡهُم مَّن يَمۡشِي عَلَىٰٓ أَرۡبَعٖۚ يَخۡلُقُ ٱللَّهُ مَا يَشَآءُۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
God has created every living creature from water. (There are) some of them who walk on their bellies, and some of them who walk on two feet, and some of them who walk on four. God creates whatever He pleases. Surely God is powerful over everything.
خَلَقَ كُلَّ
has created every
خَالِقُ كُلِّ
is the Creator of every
The Hafs reading uses the past tense verb 'khalaqa' (created) with the object 'kulla' (every) in the accusative case. The variant changes the verb to the active participle/noun 'khaaliqu' (Creator), which places the following word 'kulli' (every) into the genitive case due to a construct state (idafah).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq
وَيَوۡمَ تَشَقَّقُ ٱلسَّمَآءُ بِٱلۡغَمَٰمِ وَنُزِّلَ ٱلۡمَلَـٰٓئِكَةُ تَنزِيلًا
On the Day when the sky is split open, (along) with the clouds, and the angels are sent down all at once,
وَنُزِّلَ ٱلۡمَلَٰٓئِكَةُ
the angels are sent down
وَنُنزِلُ ٱلۡمَلَٰٓئِكَةَ
We send down the angels
The verb changes from the passive 'are sent down' (making 'angels' the nominative subject) to the active 'We send down' (making 'angels' the accusative object). This also involves a graphical difference in the verb's spelling.
Bazzi, Qunbul
وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٰجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٖ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا
and those who say, ‘Our Lord, grant us comfort (to our) eyes from our wives and descendants, and make us a model for the ones who guard (themselves).’
وَذُرِّيَّٰتِنَا
descendants
وَذُرِّيَّتِنَا
offspring
The Hafs reading uses the plural form 'dhurriyyātinā' (descendants) marked by the alif, whereas the variant reading uses the singular collective noun 'dhurriyyatinā' (offspring) without the alif.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Shu'bah, Susi
وَإِنَّا لَجَمِيعٌ حَٰذِرُونَ
but surely we are indeed all vigilant.’
حَٰذِرُونَ
vigilant
حَذِرُونَ
constantly cautious
The presence of the alif (indicated by the dagger alif) in Hafs creates the active participle form (fāʿil) meaning 'vigilant' or 'prepared/armed'. The variant omits the alif, creating the intensive adjective form (faʿil), which conveys a permanent or constant state of being 'cautious' or 'wary'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
۞قَالُوٓاْ أَنُؤۡمِنُ لَكَ وَٱتَّبَعَكَ ٱلۡأَرۡذَلُونَ
They said, ‘Shall we believe you, when (only) the worst (people) follow you?’
وَٱتَّبَعَكَ
follow you
وَأَتْبَاعُكَ
your followers
The Hafs reading uses the past tense verb 'وَٱتَّبَعَكَ' (and followed you), while the variant uses the plural noun 'وَأَتْبَاعُكَ' (and your followers), shifting the grammatical structure.
Rawh, Ruways
وَتَنۡحِتُونَ مِنَ ٱلۡجِبَالِ بُيُوتٗا فَٰرِهِينَ
Will you (continue to) carve houses out of the mountains with skill?
فَٰرِهِينَ
with skill
فَرِهِينَ
with great skill
The omission of the alif changes the word from an active participle (fārihīn) to an intensive adjective form (farihīn), altering the meaning from simply 'skillful' to 'with great skill' or 'insolent'.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَتَوَكَّلۡ عَلَى ٱلۡعَزِيزِ ٱلرَّحِيمِ
Put your trust in the Mighty, the Compassionate,
وَتَوَكَّلۡ
Put your trust
فَتَوَكَّلْ
Then place your trust
The conjunction 'waw' (and) in Hafs is replaced with 'fa' (then/so) in the variant, shifting the connection from a simple continuation to a sequential or consequential action.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
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!
ٱلرِّيَٰحَ بُشۡرَۢا
the winds as good news
ٱلرِّيحَ نُشُرَۢا
the wind as revivers
The plural 'winds' (al-riyah) changes to the singular 'wind' (al-rih), and 'good news' (bushran) changes to 'revivers/spreading' (nushuran) due to differences in dots, vowels, and the removal of the alif.
Bazzi, Qunbul
ٱلرِّيَٰحَ بُشۡرَۢا
winds as good news
ٱلرِّيحَ نُشْرًا
wind as a revival
The variant changes 'winds' (plural) to 'wind' (singular) by removing the alif, and alters 'bushran' (good news) to 'nushran' (revival/spreading) by changing the dot of the ba to a nun.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
بَلِ ٱدَّـٰرَكَ عِلۡمُهُمۡ فِي ٱلۡأٓخِرَةِۚ بَلۡ هُمۡ فِي شَكّٖ مِّنۡهَاۖ بَلۡ هُم مِّنۡهَا عَمُونَ
No! Their knowledge is confused concerning the Hereafter. No! They are in doubt about it. No! They are blind to it.’
ٱدَّٰرَكَ
is confused
أَدۡرَكَ
has been grasped
The verb shifts from Form VI (iddāraka) meaning 'arrested' or 'confused', to Form IV (adraka) meaning 'attained' or 'grasped', fundamentally changing the description of their knowledge regarding the Hereafter.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qunbul, Rawh, Ruways, Susi
فَلَمَّا جَآءَهُمُ ٱلۡحَقُّ مِنۡ عِندِنَا قَالُواْ لَوۡلَآ أُوتِيَ مِثۡلَ مَآ أُوتِيَ مُوسَىٰٓۚ أَوَلَمۡ يَكۡفُرُواْ بِمَآ أُوتِيَ مُوسَىٰ مِن قَبۡلُۖ قَالُواْ سِحۡرَانِ تَظَٰهَرَا وَقَالُوٓاْ إِنَّا بِكُلّٖ كَٰفِرُونَ
Yet when the truth did come to them from Us, they said, ‘If only he were given the same as what Moses was given.’ Did they not disbelieve in what was given to Moses before? They said, ‘Two magic (tricks) supporting each other,’ and they said, ‘Surely we are disbelievers in all (of it).’
سِحۡرَانِ
Two magic (tricks)
سَٰحِرَٰنِ
Two sorcerers
The Hafs reading uses 'sihran' (two works of magic), whereas the variant reading uses the active participle 'sahiran' (two sorcerers), shifting the reference from the magic itself to the individuals performing it.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَلَمَّا جَآءَتۡ رُسُلُنَآ إِبۡرَٰهِيمَ بِٱلۡبُشۡرَىٰ قَالُوٓاْ إِنَّا مُهۡلِكُوٓاْ أَهۡلِ هَٰذِهِ ٱلۡقَرۡيَةِۖ إِنَّ أَهۡلَهَا كَانُواْ ظَٰلِمِينَ
When Our messengers brought Abraham the good news, they said, ‘Surely we are going to destroy the people of this town, (for) its people are evildoers.’
مُهۡلِكُوٓاْ أَهۡلِ
destroy the people
مُهْلِكُونَ أَهْلَ
destroy the people
Hafs uses the construct state (iḍāfah) without the letter Nūn ('muhlikū'), placing 'ahli' in the genitive case. The variant adds the Nūn to the active participle ('muhlikūna'), placing 'ahla' in the accusative case as its direct object.
Hisham, Ibn Dhakwan
وَقَالُواْ لَوۡلَآ أُنزِلَ عَلَيۡهِ ءَايَٰتٞ مِّن رَّبِّهِۦۚ قُلۡ إِنَّمَا ٱلۡأٓيَٰتُ عِندَ ٱللَّهِ وَإِنَّمَآ أَنَا۠ نَذِيرٞ مُّبِينٌ
They say, ‘If only signs were sent down on him from his Lord.’ Say: ‘The signs are only with God. I am only a clear warner.’
ءَايَٰتٞ
signs
ءَايَتٞ
sign
The word changes from the plural 'āyātun' (signs) in Hafs to the singular 'āyatun' (sign) in the variant, modifying the disbelievers' demand from multiple miracles to a single miracle.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Shu'bah
مِنَ ٱلَّذِينَ فَرَّقُواْ دِينَهُمۡ وَكَانُواْ شِيَعٗاۖ كُلُّ حِزۡبِۭ بِمَا لَدَيۡهِمۡ فَرِحُونَ
one of those who have divided up their religion and become parties, each faction gloating over what was with them.
فَرَّقُواْ
have divided up
فَارَقُواْ
have separated from
The addition of the letter Alif changes the verb from Form II 'farraqoo' (to divide/split up) to Form III 'faaraqoo' (to separate/depart from).
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad
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.
ءَاتَيۡتُم
you give
أَتَيۡتُمُۥ
you have come up with
The Hafs reading uses Form IV ('ātaytum) meaning 'you give', whereas the variant uses Form I ('ataytum) meaning 'you have come up with' or 'you have done', changing the vowel length of the initial hamza.
Bazzi, Qunbul
ٱللَّهُ ٱلَّذِي يُرۡسِلُ ٱلرِّيَٰحَ فَتُثِيرُ سَحَابٗا فَيَبۡسُطُهُۥ فِي ٱلسَّمَآءِ كَيۡفَ يَشَآءُ وَيَجۡعَلُهُۥ كِسَفٗا فَتَرَى ٱلۡوَدۡقَ يَخۡرُجُ مِنۡ خِلَٰلِهِۦۖ فَإِذَآ أَصَابَ بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦٓ إِذَا هُمۡ يَسۡتَبۡشِرُونَ
(It is) God who sends the winds, and it stirs up a cloud, and He spreads it in the sky as He pleases, and breaks it into fragments, and you see the rain coming forth from the midst of it. When He smites with it whomever He pleases of His servants, suddenly they welcome the good news,
ٱلرِّيَٰحَ
the winds
ٱلرِّيحَ
wind
The word is recited in the plural form (ar-riyāḥ) in Hafs and in the singular form (ar-rīḥ) in the variant.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul
فَٱنظُرۡ إِلَىٰٓ ءَاثَٰرِ رَحۡمَتِ ٱللَّهِ كَيۡفَ يُحۡيِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَآۚ إِنَّ ذَٰلِكَ لَمُحۡيِ ٱلۡمَوۡتَىٰۖ وَهُوَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
Observe the traces of the mercy of God, how He gives the earth life after its death. Surely that One will indeed give the dead life. He is powerful over everything.
ءَاثَٰرِ
traces
أَثَرِ
effect
The Hafs recitation uses the plural 'ءَاثَٰرِ' (traces), while the variant recitation uses the singular 'أَثَرِ' (effect).
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَمَآ أَنتَ بِهَٰدِ ٱلۡعُمۡيِ عَن ضَلَٰلَتِهِمۡۖ إِن تُسۡمِعُ إِلَّا مَن يُؤۡمِنُ بِـَٔايَٰتِنَا فَهُم مُّسۡلِمُونَ
You cannot guide the blind out of their straying, nor can you make (anyone) hear, except for those who believe in Our signs, and so they submit.
بِهَٰدِ
guide
تَهْدِي
do yousg guide
The Hafs reading uses the active participle with a preposition (بِهَٰدِ, 'a guide'), while the variant reads it as a second-person imperfect verb (تَهْدِي, 'you guide').
Khalaf, Khallad
أَلَمۡ تَرَوۡاْ أَنَّ ٱللَّهَ سَخَّرَ لَكُم مَّا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِ وَأَسۡبَغَ عَلَيۡكُمۡ نِعَمَهُۥ ظَٰهِرَةٗ وَبَاطِنَةٗۗ وَمِنَ ٱلنَّاسِ مَن يُجَٰدِلُ فِي ٱللَّهِ بِغَيۡرِ عِلۡمٖ وَلَا هُدٗى وَلَا كِتَٰبٖ مُّنِيرٖ
Do you not see that God has subjected to you whatever is in the heavens and whatever is on the earth, and has lavished on you His blessings, both outwardly and inwardly? But among the people (there is) one who disputes about God without any knowledge or guidance or illuminating Book.
نِعَمَهُۥ
His blessings
نِعْمَتَهُۥ
a blessing
The variant reads the word as a singular noun ('blessing', adding the letter taa) instead of the plural form ('blessings') found in Hafs.
Duri Abu 'Amr, Hafs, Ibn Jummaz, Ibn Wardan, Qalun, Susi, Warsh
يَحۡسَبُونَ ٱلۡأَحۡزَابَ لَمۡ يَذۡهَبُواْۖ وَإِن يَأۡتِ ٱلۡأَحۡزَابُ يَوَدُّواْ لَوۡ أَنَّهُم بَادُونَ فِي ٱلۡأَعۡرَابِ يَسۡـَٔلُونَ عَنۡ أَنۢبَآئِكُمۡۖ وَلَوۡ كَانُواْ فِيكُم مَّا قَٰتَلُوٓاْ إِلَّا قَلِيلٗا
They think (that) the factions have not gone away. If the factions come (again), they will wish that they were living in the desert among the Arabs, asking for news of you. Yet (even) if they were among you, they would seldom fight.
يَسۡـَٔلُونَ
asking
يَسَّآءَلُونَ
asking each other
The verb changes from Form I (asking) to Form VI (asking one another), modifying the meaning from simply asking to mutual questioning.
Ruways
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا نَكَحۡتُمُ ٱلۡمُؤۡمِنَٰتِ ثُمَّ طَلَّقۡتُمُوهُنَّ مِن قَبۡلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمۡ عَلَيۡهِنَّ مِنۡ عِدَّةٖ تَعۡتَدُّونَهَاۖ فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحٗا جَمِيلٗا
You who believe! When you marry believing women (and) then divorce them before you touch them, you have no waiting period to count for them. So make provision for them, and release them gracefully.
تَمَسُّوهُنَّ
you touch them
تُمَاسُّوهُنَّ
having touched each other
The variant adds an Alif and changes the vowel on the initial Ta (shifting from Form I to Form III), which introduces a reciprocal meaning ('mutually touching' or 'having touched each other') rather than a one-sided action.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَقَالَ ٱلَّذِينَ كَفَرُواْ لَا تَأۡتِينَا ٱلسَّاعَةُۖ قُلۡ بَلَىٰ وَرَبِّي لَتَأۡتِيَنَّكُمۡ عَٰلِمِ ٱلۡغَيۡبِۖ لَا يَعۡزُبُ عَنۡهُ مِثۡقَالُ ذَرَّةٖ فِي ٱلسَّمَٰوَٰتِ وَلَا فِي ٱلۡأَرۡضِ وَلَآ أَصۡغَرُ مِن ذَٰلِكَ وَلَآ أَكۡبَرُ إِلَّا فِي كِتَٰبٖ مُّبِينٖ
Those who disbelieve say, ‘The Hour will not come upon us.’ Say: ‘Yes indeed! By my Lord! It will indeed come to you! (He is the) Knower of the unseen. Not (even) the weight of a speck in the heavens and the earth escapes from Him, nor (is there anything) smaller than that or greater, except (that it is recorded) in a clear Book
عَٰلِمِ
Knower
عَلَّٰمِ
Superb Knower
The word changes from the active participle 'عَٰلِمِ' (Knower) to the intensive morphological form 'عَلَّٰمِ' (Superb Knower), emphasizing the vastness and perfection of Allah's knowledge.
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad
وَلِسُلَيۡمَٰنَ ٱلرِّيحَ غُدُوُّهَا شَهۡرٞ وَرَوَاحُهَا شَهۡرٞۖ وَأَسَلۡنَا لَهُۥ عَيۡنَ ٱلۡقِطۡرِۖ وَمِنَ ٱلۡجِنِّ مَن يَعۡمَلُ بَيۡنَ يَدَيۡهِ بِإِذۡنِ رَبِّهِۦۖ وَمَن يَزِغۡ مِنۡهُمۡ عَنۡ أَمۡرِنَا نُذِقۡهُ مِنۡ عَذَابِ ٱلسَّعِيرِ
And to Solomon (We subjected) the wind, its morning was a month’s (journey), and its evening was a month’s (journey), and We made a spring of molten brass to flow for him. And among the jinn, (there were) those who worked for him by the permission of his Lord. Whoever of them turns aside from Our command – We shall make him taste the punishment of the blazing (Fire).
ٱلرِّيحَ
the wind
ٱلرِّيَاحَ
the winds
The word changes from the singular 'ar-rīḥ' (the wind) to the plural 'ar-riyāḥ' (the winds), indicating that multiple winds were subjected to Prophet Solomon's command.
Ibn Jummaz, Ibn Wardan
لَقَدۡ كَانَ لِسَبَإٖ فِي مَسۡكَنِهِمۡ ءَايَةٞۖ جَنَّتَانِ عَن يَمِينٖ وَشِمَالٖۖ كُلُواْ مِن رِّزۡقِ رَبِّكُمۡ وَٱشۡكُرُواْ لَهُۥۚ بَلۡدَةٞ طَيِّبَةٞ وَرَبٌّ غَفُورٞ
Certainly for Sheba there was a sign in their dwelling place – two gardens, on the right and left: ‘Eat from the provision of your Lord, and be thankful to Him. A good land and a forgiving Lord.’
مَسۡكَنِهِمۡ
dwelling place
مَسَٰكِنِهِمُۥٓ
residences
The Hafs reading uses the singular 'maskan' (dwelling place), while the variant reads it as the plural 'masākin' (residences) indicated by the addition of the dagger alif.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَمَآ أَمۡوَٰلُكُمۡ وَلَآ أَوۡلَٰدُكُم بِٱلَّتِي تُقَرِّبُكُمۡ عِندَنَا زُلۡفَىٰٓ إِلَّا مَنۡ ءَامَنَ وَعَمِلَ صَٰلِحٗا فَأُوْلَـٰٓئِكَ لَهُمۡ جَزَآءُ ٱلضِّعۡفِ بِمَا عَمِلُواْ وَهُمۡ فِي ٱلۡغُرُفَٰتِ ءَامِنُونَ
Neither your wealth nor your children are the things which bring you near to Us in intimacy, except for whoever believes and does righteousness. And those – for them (there is) a double payment for what they have done, and they will be secure in exalted rooms.
ٱلۡغُرُفَٰتِ
exalted rooms
ٱلۡغُرۡفَةِ
the Chamber
Hafs reads the noun in the plural form 'al-ghurufaat' (exalted rooms), whereas the variant reads it in the singular form 'al-ghurfah' (the Chamber).
Khalaf, Khallad
وَٱللَّهُ ٱلَّذِيٓ أَرۡسَلَ ٱلرِّيَٰحَ فَتُثِيرُ سَحَابٗا فَسُقۡنَٰهُ إِلَىٰ بَلَدٖ مَّيِّتٖ فَأَحۡيَيۡنَا بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَاۚ كَذَٰلِكَ ٱلنُّشُورُ
(It is) God who sends the winds, and it stirs up a cloud, and We drive it to some barren land, and by means of it give the earth life after its death. So (too) is the raising up.
ٱلرِّيَٰحَ
the winds
ٱلرِّيحَ
the wind
The word changes from the plural 'winds' (al-riyāḥ) to the singular 'wind' (al-rīḥ), shifting the grammatical number while maintaining the core meaning.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul
قُلۡ أَرَءَيۡتُمۡ شُرَكَآءَكُمُ ٱلَّذِينَ تَدۡعُونَ مِن دُونِ ٱللَّهِ أَرُونِي مَاذَا خَلَقُواْ مِنَ ٱلۡأَرۡضِ أَمۡ لَهُمۡ شِرۡكٞ فِي ٱلسَّمَٰوَٰتِ أَمۡ ءَاتَيۡنَٰهُمۡ كِتَٰبٗا فَهُمۡ عَلَىٰ بَيِّنَتٖ مِّنۡهُۚ بَلۡ إِن يَعِدُ ٱلظَّـٰلِمُونَ بَعۡضُهُم بَعۡضًا إِلَّا غُرُورًا
Say: ‘Have you seen your associates whom you call on instead of God? Show me what part of the earth they have created. Or do they have any partnership in (the creation of) the heavens?’ Or have We given them a Book, so that they (stand) on a clear sign from it? No! The evildoers promise each other nothing but deception.
بَيِّنَتٖ
a clear sign
بَيِّنَٰتٖ
evident proofs
The word changes from singular ('a clear sign') in Hafs to plural ('evident proofs') in the variant, indicating multiple proofs versus a single sign.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Shu'bah, Warsh
وَءَايَةٞ لَّهُمۡ أَنَّا حَمَلۡنَا ذُرِّيَّتَهُمۡ فِي ٱلۡفُلۡكِ ٱلۡمَشۡحُونِ
A sign for them is that We carried their descendants in the loaded ship,
ذُرِّيَّتَهُمۡ
their descendants
ذُرِّيَّٰتِهِمْ
their offspring(s)
The word changes from the singular form 'ذُرِّيَّتَهُم' to the plural form 'ذُرِّيَّٰتِهِم' by adding an alif (written as a dagger alif) before the ta', shifting the reference from a collective singular to a plural.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
وَلَوۡ نَشَآءُ لَمَسَخۡنَٰهُمۡ عَلَىٰ مَكَانَتِهِمۡ فَمَا ٱسۡتَطَٰعُواْ مُضِيّٗا وَلَا يَرۡجِعُونَ
And if We (so) pleased, We would indeed have transformed them where they were, and they could not go on, nor could they return.
مَكَانَتِهِمۡ
where they were
مَكَانَاتِهِمۡ
their places
The noun is read in the singular form (place/position) in Hafs, whereas the variant recitation adds an Alif to read it in the plural form (places), shifting the scope from a collective location to their individual places.
Shu'bah
أَءِذَا مِتۡنَا وَكُنَّا تُرَابٗا وَعِظَٰمًا أَءِنَّا لَمَبۡعُوثُونَ
When we are dead, and turned to dust and bones, shall we indeed be raised up?
أَءِنَّا
shall we indeed
اِنَّا
we will really
The variant omits the interrogative hamza (question particle), changing the phrase from a repeated question to an emphatic declarative statement within the overall interrogative sentence.
Abu Al-Harith, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
فَسَخَّرۡنَا لَهُ ٱلرِّيحَ تَجۡرِي بِأَمۡرِهِۦ رُخَآءً حَيۡثُ أَصَابَ
So We subjected the wind to him, to blow gently at his command wherever he decided,
ٱلرِّيحَ
the wind
ٱلرِّيَاحَ
the winds
The word changes from the singular 'wind' (al-rīḥ) to the plural 'winds' (al-riyāḥ), shifting the meaning from a single wind force to multiple winds.
Ibn Jummaz, Ibn Wardan
أَلَيۡسَ ٱللَّهُ بِكَافٍ عَبۡدَهُۥۖ وَيُخَوِّفُونَكَ بِٱلَّذِينَ مِن دُونِهِۦۚ وَمَن يُضۡلِلِ ٱللَّهُ فَمَا لَهُۥ مِنۡ هَادٖ
Is God not sufficient for His servant, when they frighten you with (gods) other than Him? Whoever God leads astray has no guide,
عَبۡدَهُۥ
His servant
عِبَادَهُ
His servants
The word changes from the singular 'servant' ('abdahu) to the plural 'servants' ('ibadahu), expanding the meaning from referring specifically to the Prophet to encompassing all true servants of Allah.
Abu Al-Harith, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq
قُلۡ يَٰقَوۡمِ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِكُمۡ إِنِّي عَٰمِلٞۖ فَسَوۡفَ تَعۡلَمُونَ
Say: ‘My people! Do as you are able. Surely I am going to do (what I can). Soon you will know
مَكَانَتِكُمۡ
able
مَكَانَاتِكُمۡ
positions
The variant adds an Alif (often represented as a dagger Alif in the Uthmani script), changing the word from the singular 'makanatikum' (your position/ability, translated here as 'able') to the plural 'makanaatikum' (your positions).
Shu'bah
وَيُنَجِّي ٱللَّهُ ٱلَّذِينَ ٱتَّقَوۡاْ بِمَفَازَتِهِمۡ لَا يَمَسُّهُمُ ٱلسُّوٓءُ وَلَا هُمۡ يَحۡزَنُونَ
But God will rescue those who guarded (themselves) in their (place of) safety. Evil will not touch them, nor will they sorrow.
بِمَفَازَتِهِمۡ
in their (place of) safety
بِمَفَازَاتِهِمۡ
to their place of triumph
The variant (read by Hamzah, Al-Kisa'i, Khalaf, and Shu'bah) adds an alif to read the noun in the plural form 'mafāzāt' (places of triumph/safety), whereas Hafs reads it in the singular form 'mafāzah'.
Rawh
بِمَفَازَتِهِمۡ
their (place of) safety
بِمَفَازَاتِهِمۡ
their places of triumph
The Hafs reading uses the singular noun 'mafāzatihim' (place of safety/triumph), whereas the variant reading adds an Alif to make it the plural noun 'mafāzātihim' (places of triumph).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Shu'bah
وَكَذَٰلِكَ حَقَّتۡ كَلِمَتُ رَبِّكَ عَلَى ٱلَّذِينَ كَفَرُوٓاْ أَنَّهُمۡ أَصۡحَٰبُ ٱلنَّارِ
In this way the word of your Lord has proved true against those who disbelieve: ‘They are the companions of the Fire.’
كَلِمَتُ
the word
كَلِمَٰتُ
Words
The recitation changes from the singular 'word' (كَلِمَتُ) in Hafs to the plural 'Words' (كَلِمَٰتُ) in the variant.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
۞أَوَلَمۡ يَسِيرُواْ فِي ٱلۡأَرۡضِ فَيَنظُرُواْ كَيۡفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ كَانُواْ مِن قَبۡلِهِمۡۚ كَانُواْ هُمۡ أَشَدَّ مِنۡهُمۡ قُوَّةٗ وَءَاثَارٗا فِي ٱلۡأَرۡضِ فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمۡ وَمَا كَانَ لَهُم مِّنَ ٱللَّهِ مِن وَاقٖ
Have they not traveled on the earth and seen how the end was for those who were before them? They were stronger than them in power, and in the traces (they left behind) on the earth. Yet God seized them in their sins, and they had no defender against God.
مِنۡهُمۡ
them
مِنكُمۡ
youpl
The pronoun changes from the third-person plural 'them' (ha) to the second-person plural 'you' (kaf), shifting the narrative from a descriptive statement to a direct address.
Hisham, Ibn Dhakwan
وَمِنۡ ءَايَٰتِهِۦٓ أَنَّكَ تَرَى ٱلۡأَرۡضَ خَٰشِعَةٗ فَإِذَآ أَنزَلۡنَا عَلَيۡهَا ٱلۡمَآءَ ٱهۡتَزَّتۡ وَرَبَتۡۚ إِنَّ ٱلَّذِيٓ أَحۡيَاهَا لَمُحۡيِ ٱلۡمَوۡتَىٰٓۚ إِنَّهُۥ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ
(Another) of His signs is that you see the earth barren, (and) then, when We send down water on it, it stirs and swells. Surely the One who gives it life is indeed the giver of life to the dead. Surely He is powerful over everything.
رَبَتۡ
swells
رَبَأَتۡ
becomes higher
Hafs reads 'rabat' (from the root R-B-W) meaning 'swells' or 'grows', while the variant reads 'raba'at' with a hamzah (from the root R-B-') meaning 'rises' or 'becomes higher'.
Ibn Jummaz, Ibn Wardan
۞إِلَيۡهِ يُرَدُّ عِلۡمُ ٱلسَّاعَةِۚ وَمَا تَخۡرُجُ مِن ثَمَرَٰتٖ مِّنۡ أَكۡمَامِهَا وَمَا تَحۡمِلُ مِنۡ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلۡمِهِۦۚ وَيَوۡمَ يُنَادِيهِمۡ أَيۡنَ شُرَكَآءِي قَالُوٓاْ ءَاذَنَّـٰكَ مَامِنَّا مِن شَهِيدٖ
Knowledge of the Hour is reserved for Him. No fruit comes forth from its sheath, and no female conceives or delivers, except with His knowledge. On the Day when He will call to them, ‘Where are My associates?,’ they will say, ‘We proclaim to You: (there is) no witness among us.’
ثَمَرَٰتٖ
fruit
ثَمَرَتٖ
product
Hafs reads the word in the plural form (fruits, indicated by the dagger alif), whereas the variant reads it in the singular form (fruit/product) without the alif.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways, Shu'bah, Susi
۞شَرَعَ لَكُم مِّنَ ٱلدِّينِ مَا وَصَّىٰ بِهِۦ نُوحٗا وَٱلَّذِيٓ أَوۡحَيۡنَآ إِلَيۡكَ وَمَا وَصَّيۡنَا بِهِۦٓ إِبۡرَٰهِيمَ وَمُوسَىٰ وَعِيسَىٰٓۖ أَنۡ أَقِيمُواْ ٱلدِّينَ وَلَا تَتَفَرَّقُواْ فِيهِۚ كَبُرَ عَلَى ٱلۡمُشۡرِكِينَ مَا تَدۡعُوهُمۡ إِلَيۡهِۚ ٱللَّهُ يَجۡتَبِيٓ إِلَيۡهِ مَن يَشَآءُ وَيَهۡدِيٓ إِلَيۡهِ مَن يُنِيبُ
He has instituted for you from the religion what He charged Noah with, and that which We have inspired you (with), and what We charged Abraham, and Moses, and Jesus with: ‘Observe the religion, and do not become divided in it.’ What you call them to is hard on the idolaters. God chooses for Himself whomever He pleases, and He guides to Himself whoever turns (to Him in repentance).
إِبۡرَٰهِيمَ
Abraham
إِبْرَاهَامَ
Abraham (pronounced Ibrahām)
The proper name is pronounced 'Ibrahām' instead of 'Ibrahim', reflecting a dialectal or historical variation in the spelling and pronunciation of the name.
Hisham
إِن يَشَأۡ يُسۡكِنِ ٱلرِّيحَ فَيَظۡلَلۡنَ رَوَاكِدَ عَلَىٰ ظَهۡرِهِۦٓۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّكُلِّ صَبَّارٖ شَكُورٍ
If He pleases, He stills the wind and they remain motionless on its surface. Surely in that are signs indeed for every patient (and) thankful one.
ٱلرِّيحَ
the wind
اِ۬لرِّيَٰحَ
the winds
The word is recited in the singular form (the wind) in Hafs, while the variant recites it in the plural form (the winds).
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓئِرَ ٱلۡإِثۡمِ وَٱلۡفَوَٰحِشَ وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ
– and (also for) those who avoid great sins and immoral deeds, and when they are angry, they forgive,
كَبَٰٓئِرَ
great sins
كَبِيرَ
grave kind of sin
The Hafs recitation uses the plural 'kabā'ira' (great sins), while the variant (recited by Hamza and Al-Kisa'i) uses the singular 'kabīra' (grave/great sin), which functions as a collective noun indicating the category of major sin.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
ٱلَّذِي جَعَلَ لَكُمُ ٱلۡأَرۡضَ مَهۡدٗا وَجَعَلَ لَكُمۡ فِيهَا سُبُلٗا لَّعَلَّكُمۡ تَهۡتَدُونَ
(It is He) who made the earth as a cradle for you, and made (path)ways in it for you, so that you might be guided,
مَهۡدٗا
cradle
مِهَٰداٗ
resting place
The word changes from 'mahdan' (cradle) to 'mihadan' (resting place) through a change in voweling and the addition of an alif, shifting the imagery slightly from a cradle to an expansive resting place.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
۞قَٰلَ أَوَلَوۡ جِئۡتُكُم بِأَهۡدَىٰ مِمَّا وَجَدتُّمۡ عَلَيۡهِ ءَابَآءَكُمۡۖ قَالُوٓاْ إِنَّا بِمَآ أُرۡسِلۡتُم بِهِۦ كَٰفِرُونَ
He said, ‘Even if I bring you better guidance than what you found your fathers (set) on?’ They said, ‘Surely we are disbelievers in what you are sent with.’
قَٰلَ
He said
قُلَ
Saysg
The verb changes from the third-person past tense 'He said' (qaala) to the second-person singular imperative 'Say' (qul).
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
قَٰلَ
He said
قُلۡ
Saysg
The verb changes from the third-person past tense 'He said' to the second-person singular imperative 'Say'.
Ibn Jummaz, Ibn Wardan
وَوَصَّيۡنَا ٱلۡإِنسَٰنَ بِوَٰلِدَيۡهِ إِحۡسَٰنًاۖ حَمَلَتۡهُ أُمُّهُۥ كُرۡهٗا وَوَضَعَتۡهُ كُرۡهٗاۖ وَحَمۡلُهُۥ وَفِصَٰلُهُۥ ثَلَٰثُونَ شَهۡرًاۚ حَتَّىٰٓ إِذَا بَلَغَ أَشُدَّهُۥ وَبَلَغَ أَرۡبَعِينَ سَنَةٗ قَالَ رَبِّ أَوۡزِعۡنِيٓ أَنۡ أَشۡكُرَ نِعۡمَتَكَ ٱلَّتِيٓ أَنۡعَمۡتَ عَلَيَّ وَعَلَىٰ وَٰلِدَيَّ وَأَنۡ أَعۡمَلَ صَٰلِحٗا تَرۡضَىٰهُ وَأَصۡلِحۡ لِي فِي ذُرِّيَّتِيٓۖ إِنِّي تُبۡتُ إِلَيۡكَ وَإِنِّي مِنَ ٱلۡمُسۡلِمِينَ
We have charged each person (to do) good to his parents – his mother bore him with difficulty, and she delivered him with difficulty – his bearing and his weaning are thirty months – until, when he reaches his maturity, and reaches forty years, he says, ‘My Lord, (so) dispose me that I may be thankful for your blessing with which You have blessed me and my parents, and that I may do righteousness pleasing to You, and do right by me concerning my descendants. Surely I turn to You (in repentance), and surely I am one of those who submit.’
إِحۡسَٰنًا
good
حُسۡنًا
kindness
The word changes from the Form IV verbal noun 'Ihsan' (doing good) in Hafs to the Form I verbal noun 'Husn' (goodness/kindness) in the variant, representing a different word choice with a similar semantic focus.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
فَإِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُواْ فَضَرۡبَ ٱلرِّقَابِ حَتَّىٰٓ إِذَآ أَثۡخَنتُمُوهُمۡ فَشُدُّواْ ٱلۡوَثَاقَ فَإِمَّا مَنَّۢا بَعۡدُ وَإِمَّا فِدَآءً حَتَّىٰ تَضَعَ ٱلۡحَرۡبُ أَوۡزَارَهَاۚ ذَٰلِكَۖ وَلَوۡ يَشَآءُ ٱللَّهُ لَٱنتَصَرَ مِنۡهُمۡ وَلَٰكِن لِّيَبۡلُوَاْ بَعۡضَكُم بِبَعۡضٖۗ وَٱلَّذِينَ قُتِلُواْ فِي سَبِيلِ ٱللَّهِ فَلَن يُضِلَّ أَعۡمَٰلَهُمۡ
When you meet those who disbelieve, (let there be) a striking of the necks, until, when you have subdued them, bind (them) securely, and then either (set them free) as a favor or by ransom, until the war lays down its burdens. That (is the rule). If God had (so) pleased, He would indeed have defended Himself against them, but (He allows fighting) so that He may test some of you by means of others. Those who are killed in the way of God – He will not lead their deeds astray.
قُتِلُواْ
are killed
قَٰتَلُواْ
combated
The verb changes from the Form I passive 'qutilū' (are killed) to the Form III active 'qātalū' (combated), shifting the meaning from those who were martyred to all those who actively fought.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Shu'bah, Warsh
مَّثَلُ ٱلۡجَنَّةِ ٱلَّتِي وُعِدَ ٱلۡمُتَّقُونَۖ فِيهَآ أَنۡهَٰرٞ مِّن مَّآءٍ غَيۡرِ ءَاسِنٖ وَأَنۡهَٰرٞ مِّن لَّبَنٖ لَّمۡ يَتَغَيَّرۡ طَعۡمُهُۥ وَأَنۡهَٰرٞ مِّنۡ خَمۡرٖ لَّذَّةٖ لِّلشَّـٰرِبِينَ وَأَنۡهَٰرٞ مِّنۡ عَسَلٖ مُّصَفّٗىۖ وَلَهُمۡ فِيهَا مِن كُلِّ ٱلثَّمَرَٰتِ وَمَغۡفِرَةٞ مِّن رَّبِّهِمۡۖ كَمَنۡ هُوَ خَٰلِدٞ فِي ٱلنَّارِ وَسُقُواْ مَآءً حَمِيمٗا فَقَطَّعَ أَمۡعَآءَهُمۡ
A parable of the Garden which is promised to the ones who guard (themselves): In it (there are) rivers of water without pollution, and rivers of milk – its taste does not change – and rivers of wine – delicious to the drinkers – and rivers of purified honey. In it (there is) every (kind of) fruit for them, and forgiveness from their Lord. (Are they) like those who remain in the Fire? They are given boiling water to drink, and it cuts their insides (to pieces).
ءَاسِنٖ
pollution
أَسِنٖ
staling
The Hafs recitation uses the active participle 'āsin' (polluted/stagnant), whereas the variant uses the adjective form 'asin' (staling/altered). The difference is in the inclusion of the Alif, slightly shifting the morphological form while retaining a similar core meaning.
Bazzi, Qunbul
سَيَقُولُ ٱلۡمُخَلَّفُونَ إِذَا ٱنطَلَقۡتُمۡ إِلَىٰ مَغَانِمَ لِتَأۡخُذُوهَا ذَرُونَا نَتَّبِعۡكُمۡۖ يُرِيدُونَ أَن يُبَدِّلُواْ كَلَٰمَ ٱللَّهِۚ قُل لَّن تَتَّبِعُونَا كَذَٰلِكُمۡ قَالَ ٱللَّهُ مِن قَبۡلُۖ فَسَيَقُولُونَ بَلۡ تَحۡسُدُونَنَاۚ بَلۡ كَانُواْ لَا يَفۡقَهُونَ إِلَّا قَلِيلٗا
The ones who stayed behind will say, when you set out to take spoils, ‘Let us follow you.’ They want to change the word of God. Say: ‘You will not follow us. So God has said before.’ They will say, ‘No! You are jealous of us.’ No! They have not understood, except for a little.
كَلَٰمَ
word
كَلِمَٰتِ
Words
The recitation changes from the singular 'kalam' (word) to the plural 'kalimat' (words).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
إِنَّمَا ٱلۡمُؤۡمِنُونَ إِخۡوَةٞ فَأَصۡلِحُواْ بَيۡنَ أَخَوَيۡكُمۡۚ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُرۡحَمُونَ
Only the believers are brothers, so set (things) right between your two brothers, and guard (yourselves) against God, so that you may receive mercy.
أَخَوَيۡكُمۡ
your two brothers
إِخۡوَتِكُمۡ
your pl brothers
The Hafs reading uses the dual form 'akhawaykum' (your two brothers), whereas the variant reading (such as that of Ya'qub) uses the plural form 'ikhwatikum' (your brothers).
Rawh, Ruways
هَلۡ أَتَىٰكَ حَدِيثُ ضَيۡفِ إِبۡرَٰهِيمَ ٱلۡمُكۡرَمِينَ
Has the story come to you of the honored guests of Abraham?
إِبۡرَٰهِيمَ
Abraham
إِبْرَاهَامَ
Abraham's
The variant (recited by Hisham) changes the spelling and pronunciation of the Prophet's name from Ibrahim (إبراهيم) to Ibraham (إبراهام). The English translation remains functionally the same.
Hisham
فَعَتَوۡاْ عَنۡ أَمۡرِ رَبِّهِمۡ فَأَخَذَتۡهُمُ ٱلصَّـٰعِقَةُ وَهُمۡ يَنظُرُونَ
But they disdained the command of their Lord, and the thunderbolt took them while they were looking on,
ٱلصَّٰعِقَةُ
the thunderbolt
ٱلصَّعۡقَةُ
the strike of lightning
The Hafs reading uses 'ٱلصَّٰعِقَةُ' (the thunderbolt), which is an active noun form. The variant omits the Alif to read 'ٱلصَّعۡقَةُ' (the strike of lightning/blast), changing it to a verbal noun of instance (masdar marrah) that indicates a single, sudden strike.
Abu Al-Harith, Duri Al-Kisa'i
وَٱلَّذِينَ ءَامَنُواْ وَٱتَّبَعَتۡهُمۡ ذُرِّيَّتُهُم بِإِيمَٰنٍ أَلۡحَقۡنَا بِهِمۡ ذُرِّيَّتَهُمۡ وَمَآ أَلَتۡنَٰهُم مِّنۡ عَمَلِهِم مِّن شَيۡءٖۚ كُلُّ ٱمۡرِيِٕۭ بِمَا كَسَبَ رَهِينٞ
(For) those who believe, and whose descendants followed them in belief, We shall join their descendants with them, and We shall not deprive them of any of their deeds. Each person (is held) in pledge for what he has earned.
وَٱتَّبَعَتۡهُمۡ ذُرِّيَّتُهُم
whose descendants followed them
وَأَتۡبَعۡنَٰهُمۡ ذُرِّيَّٰتِهِم
whom We followed (with) their offspring(s)
The verb changes from 3rd-person feminine singular ('descendants followed') to 1st-person plural ('We followed/joined'). Consequently, the word for 'descendants' changes from a singular nominative subject to a plural accusative object.
Duri Abu 'Amr, Susi
ذُرِّيَّتُهُم
descendants
ذُرِّيَّاتُهُم
offspring(s)
The word is read as a collective singular noun (ذُرِّيَّتُهُم) in Hafs, and as a plural noun with an added Alif (ذُرِّيَّاتُهُم) in the variant, emphasizing multiple lineages or generations.
Hisham, Ibn Dhakwan, Rawh, Ruways
ذُرِّيَّتَهُمۡ
their descendants
ذُرِّيَّٰتِهِمْ
their offspring(s)
The word is read as a singular noun in Hafs and as a plural noun in the variant.
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَإِبۡرَٰهِيمَ ٱلَّذِي وَفَّىٰٓ
and Abraham, who paid (his debt) in full?
وَإِبۡرَٰهِيمَ
Abraham
وَإِبۡرَٰهَامَ
Abraham (as opposed to Ibrahim)
The variant reads the Prophet's name as 'Ibraham' (with an alif) instead of 'Ibrahim' (with a ya'), representing a dialectal variation in the pronunciation of the name.
Hisham
تَبَٰرَكَ ٱسۡمُ رَبِّكَ ذِي ٱلۡجَلَٰلِ وَٱلۡإِكۡرَامِ
Blessed (be) the name of your Lord, full of splendor and honor.
ذِي
full of
ذُو
which possesses
The word changes from the genitive 'dhi' (describing the Lord) to the nominative 'dhu' (describing the Name).
Hisham, Ibn Dhakwan
۞فَلَآ أُقۡسِمُ بِمَوَٰقِعِ ٱلنُّجُومِ
I swear by the fallings of the stars
بِمَوَٰقِعِ
fallings
بِمَوْقِعِ
location
The Hafs reading uses the plural form 'بِمَوَٰقِعِ' (fallings or locations), whereas the variant reads it as the singular 'بِمَوْقِعِ' (location), altering the vowelization and omitting the Alif.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
لِّكَيۡلَا تَأۡسَوۡاْ عَلَىٰ مَا فَاتَكُمۡ وَلَا تَفۡرَحُواْ بِمَآ ءَاتَىٰكُمۡۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ مُخۡتَالٖ فَخُورٍ
so that you may not grieve over what eludes you, nor gloat about what has come to you. God does not love anyone who is arrogant (and) boastful,
ءَاتَىٰكُمۡ
has come to you
أَتَىٰكُمۡ
has come to you
Hafs reads with a long 'a' (Form IV 'آتَى', meaning 'He gave you', though translated here as 'has come'), whereas the variant reads with a short 'a' (Form I 'أَتَى', meaning 'it came to you'). This shifts the literal subject from Allah (who gives) to the worldly gains themselves (which come).
Duri Abu 'Amr, Susi
وَلَقَدۡ أَرۡسَلۡنَا نُوحٗا وَإِبۡرَٰهِيمَ وَجَعَلۡنَا فِي ذُرِّيَّتِهِمَا ٱلنُّبُوَّةَ وَٱلۡكِتَٰبَۖ فَمِنۡهُم مُّهۡتَدٖۖ وَكَثِيرٞ مِّنۡهُمۡ فَٰسِقُونَ
Certainly We sent Noah and Abraham, and We placed among his descendants the prophetic office and the Book. Yet (there was only the occasional) one of them who was (rightly) guided, but many of them were wicked.
ذُرِّيَّتِهِمَا
his descendants
ذُرِّيَّتِهِمَا
their offspring
The discrepancy is a translation artifact rather than a textual variant. The Hafs Arabic 'ذريتهما' is dual ('their descendants'), which is inaccurately translated as singular ('his') in the first text. The second translation accurately reflects the dual/plural ('their').
Hisham
أَلَمۡ تَرَ إِلَى ٱلَّذِينَ نُهُواْ عَنِ ٱلنَّجۡوَىٰ ثُمَّ يَعُودُونَ لِمَا نُهُواْ عَنۡهُ وَيَتَنَٰجَوۡنَ بِٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِ وَمَعۡصِيَتِ ٱلرَّسُولِۖ وَإِذَا جَآءُوكَ حَيَّوۡكَ بِمَا لَمۡ يُحَيِّكَ بِهِ ٱللَّهُ وَيَقُولُونَ فِيٓ أَنفُسِهِمۡ لَوۡلَا يُعَذِّبُنَا ٱللَّهُ بِمَا نَقُولُۚ حَسۡبُهُمۡ جَهَنَّمُ يَصۡلَوۡنَهَاۖ فَبِئۡسَ ٱلۡمَصِيرُ
Do you not see those who were forbidden from secret talk, (and) then return to what they were forbidden, and converse secretly in sin and enmity and disobedience to the messenger? And when they come to you, they greet you with what God does not greet you with, and they say within themselves, ‘If only God would punish us for what we say.’ Gehenna will be enough for them, where they will burn – and it is an evil destination!
وَيَتَنَٰجَوۡنَ
and converse secretly
وَيَنتَجُونَ
They converse with one another secretly
Hafs reads the verb in Form VI (wayatanājawna), emphasizing mutual conversation, whereas the variant reads it in Form VIII (wayantajūna), meaning to hold a secret counsel.
Khalaf, Khallad, Ruways
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا قِيلَ لَكُمۡ تَفَسَّحُواْ فِي ٱلۡمَجَٰلِسِ فَٱفۡسَحُواْ يَفۡسَحِ ٱللَّهُ لَكُمۡۖ وَإِذَا قِيلَ ٱنشُزُواْ فَٱنشُزُواْ يَرۡفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ دَرَجَٰتٖۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ
You who believe! When it is said to you ‘Make room in the assemblies,’ make room! God will make room for you. And when it is said, ‘Rise up,’ rise up! God will raise in rank those of you who have believed and those who have been given knowledge. God is aware of what you do.
ٱلۡمَجَٰلِسِ
assemblies
اِ۬لْمَجْلِسِ
assembly
Hafs reads the word in the plural form ('assemblies'), whereas the variant reads it in the singular form ('assembly').
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
لَا يُقَٰتِلُونَكُمۡ جَمِيعًا إِلَّا فِي قُرٗى مُّحَصَّنَةٍ أَوۡ مِن وَرَآءِ جُدُرِۭۚ بَأۡسُهُم بَيۡنَهُمۡ شَدِيدٞۚ تَحۡسَبُهُمۡ جَمِيعٗا وَقُلُوبُهُمۡ شَتَّىٰۚ ذَٰلِكَ بِأَنَّهُمۡ قَوۡمٞ لَّا يَعۡقِلُونَ
They will not fight against you all together, except in fortified towns or from behind walls. Their violence among themselves is (so) harsh, you (might) think them all (united) together, but their hearts are divided. That is because they are a people who have no sense.
جُدُرٍ
walls
جِدَٰرٍ
a wall
The word changes from the plural 'judur' (walls) to the singular 'jidaar' (a wall), slightly altering the description of their fortifications.
Bazzi, Duri Abu 'Amr, Qunbul, Susi
قَدۡ كَانَتۡ لَكُمۡ أُسۡوَةٌ حَسَنَةٞ فِيٓ إِبۡرَٰهِيمَ وَٱلَّذِينَ مَعَهُۥٓ إِذۡ قَالُواْ لِقَوۡمِهِمۡ إِنَّا بُرَءَـٰٓؤُاْ مِنكُمۡ وَمِمَّا تَعۡبُدُونَ مِن دُونِ ٱللَّهِ كَفَرۡنَا بِكُمۡ وَبَدَا بَيۡنَنَا وَبَيۡنَكُمُ ٱلۡعَدَٰوَةُ وَٱلۡبَغۡضَآءُ أَبَدًا حَتَّىٰ تُؤۡمِنُواْ بِٱللَّهِ وَحۡدَهُۥٓ إِلَّا قَوۡلَ إِبۡرَٰهِيمَ لِأَبِيهِ لَأَسۡتَغۡفِرَنَّ لَكَ وَمَآ أَمۡلِكُ لَكَ مِنَ ٱللَّهِ مِن شَيۡءٖۖ رَّبَّنَا عَلَيۡكَ تَوَكَّلۡنَا وَإِلَيۡكَ أَنَبۡنَا وَإِلَيۡكَ ٱلۡمَصِيرُ
There was a good example for you in Abraham, and those who were with him, when they said to their people, ‘Surely we are free of you and what you serve instead of God. We repudiate you, and between us and you enmity has shown itself, and hatred forever, until you believe in God alone’ – except for Abraham’s saying to his father: ‘I shall indeed ask forgiveness for you, but I have no power from God to (benefit) you at all’ – ’Our Lord, in You we put our trust, to You we turn (in repentance), and to You is the (final) destination.
إِبۡرَٰهِيمَ
Abraham
إِبۡرَٰهَامَ
Abraham
A dialectal variation in the pronunciation and spelling of the proper name, changing from 'Ibrahim' to 'Ibraham' (changing the Ya to an Alif).
Hisham
وَإِذۡ قَالَ عِيسَى ٱبۡنُ مَرۡيَمَ يَٰبَنِيٓ إِسۡرَـٰٓءِيلَ إِنِّي رَسُولُ ٱللَّهِ إِلَيۡكُم مُّصَدِّقٗا لِّمَا بَيۡنَ يَدَيَّ مِنَ ٱلتَّوۡرَىٰةِ وَمُبَشِّرَۢا بِرَسُولٖ يَأۡتِي مِنۢ بَعۡدِي ٱسۡمُهُۥٓ أَحۡمَدُۖ فَلَمَّا جَآءَهُم بِٱلۡبَيِّنَٰتِ قَالُواْ هَٰذَا سِحۡرٞ مُّبِينٞ
And (remember) when Jesus, son of Mary, said, ‘Sons of Israel! Surely I am the messenger of God to you, confirming what was before me of the Torah, and bringing good news of a messenger who will come after me, whose name will be Aḥmad.’ Then, when he brought them the clear signs, they said, ‘This is clear magic.’
سِحۡرٞ
magic
سَاحِرٞ
sorcerer
The word changes from the verbal noun 'sihr' (magic) to the active participle 'sahir' (sorcerer), shifting the focus of the accusation from the miracles themselves to the person performing them.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُونُوٓاْ أَنصَارَ ٱللَّهِ كَمَا قَالَ عِيسَى ٱبۡنُ مَرۡيَمَ لِلۡحَوَارِيِّـۧنَ مَنۡ أَنصَارِيٓ إِلَى ٱللَّهِۖ قَالَ ٱلۡحَوَارِيُّونَ نَحۡنُ أَنصَارُ ٱللَّهِۖ فَـَٔامَنَت طَّآئِفَةٞ مِّنۢ بَنِيٓ إِسۡرَـٰٓءِيلَ وَكَفَرَت طَّآئِفَةٞۖ فَأَيَّدۡنَا ٱلَّذِينَ ءَامَنُواْ عَلَىٰ عَدُوِّهِمۡ فَأَصۡبَحُواْ ظَٰهِرِينَ
You who believe! Be the helpers of God, as Jesus, son of Mary, said to the disciples, ‘Who will be my helpers to God?’ The disciples said, ‘We will be the helpers of God.’ One contingent of the Sons of Israel believed, and (another) contingent disbelieved. So We supported those who believed against their enemy, and they were the ones who prevailed.
أَنصَارَ ٱللَّهِ
helpers of God
أَنصَاراٗ لِّلهِ
supporters for Allah
The Hafs reading uses a genitive construct (idafah) without tanween, whereas the variant uses an accusative indefinite noun with tanween, followed by the preposition 'li' (for).
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
وَمَرۡيَمَ ٱبۡنَتَ عِمۡرَٰنَ ٱلَّتِيٓ أَحۡصَنَتۡ فَرۡجَهَا فَنَفَخۡنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتۡ بِكَلِمَٰتِ رَبِّهَا وَكُتُبِهِۦ وَكَانَتۡ مِنَ ٱلۡقَٰنِتِينَ
And Mary, daughter of ‘Imrān, who guarded her private part: We breathed into it some of Our spirit, and she affirmed the words of her Lord and His Books, and became one of the obedient.
وَكُتُبِهِۦ
His Books
وَكِتَٰبِهِۦ
His Scripture
The Hafs reading uses the plural form 'kutubihi' (His Books), whereas the variant reading uses the singular form 'kitābihi' (His Book/Scripture).
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Shu'bah, Warsh
وَٱلَّذِينَ هُمۡ لِأَمَٰنَٰتِهِمۡ وَعَهۡدِهِمۡ رَٰعُونَ
and those who keep their pledges and their promise(s),
لِأَمَٰنَٰتِهِمۡ
their pledges
لِأَمَٰنَتِهِمُۥ
their trustworthiness
Hafs reads the noun in the plural form (amānātihim, 'their pledges'), while the variant reads it in the singular form (amānatihim, 'their trustworthiness').
Bazzi, Qunbul
وَٱلَّذِينَ هُم بِشَهَٰدَٰتِهِمۡ قَآئِمُونَ
and who stand by their testimonies,
بِشَهَٰدَٰتِهِمۡ
testimonies
بِشَهَٰدَتِهِمْ
testimony
The word changes from the plural form (testimonies) in Hafs to the singular form (testimony) 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, Shu'bah, Susi, Warsh
قُلۡ إِنَّمَآ أَدۡعُواْ رَبِّي وَلَآ أُشۡرِكُ بِهِۦٓ أَحَدٗا
Say: ‘I call only on my Lord, and I do not associate anyone with Him.’
قُلۡ
Say
قَالَ
He said
The word changes from the second-person imperative 'Say' (qul) to the third-person past tense 'He said' (qaala), shifting the verse from a direct command to a narrative statement.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
إِنَّ نَاشِئَةَ ٱلَّيۡلِ هِيَ أَشَدُّ وَطۡـٔٗا وَأَقۡوَمُ قِيلًا
Surely the first part of the night – it is more efficacious and more suitable for speaking.
وَطۡـٔٗا
efficacious
وِطَآءٗ
suitable
Hafs reads 'waṭ'an' (a Form I verbal noun meaning treading, impression, or efficacious), while the variant reads 'wiṭā'an' (a Form III verbal noun meaning agreement or conformity). This changes the meaning from the night prayer being more efficacious or heavy, to it bringing greater harmony between the heart and the tongue.
Duri Abu 'Amr, Hisham, Ibn Dhakwan, Susi
ٱنطَلِقُوٓاْ إِلَىٰ ظِلّٖ ذِي ثَلَٰثِ شُعَبٖ
Depart to a three-branched shadow
ٱنطَلِقُوٓاْ
Depart
ٱنطَلِقُواْ
Yet they cannot will, unless Allah wills.
In the Arabic text, the only difference is the omission of the madd sign over the alif/waw (a tajweed variation for qasr al-munfasil). However, the provided Variant English is completely mismatched and corresponds to a different verse (e.g., 76:30), creating a complete semantic replacement in the English text.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Susi
وَكَوَاعِبَ أَتۡرَابٗا
and full-breasted (maidens), (all) of the same age,
وَكَوَاعِبَ أَتۡرَابٗا
and full-breasted (maidens), (all) of the same age
وَكَوَاعِبَ أَتْرَاباٗ
as if they are herds of yellow camels
The Arabic text provided only contains a minor orthographic difference (sukoon placement/tanween style), but the variant English translation corresponds to a completely different verse (Surah Al-Mursalat 77:33), whereas the Hafs text is from Surah An-Naba 78:33. This indicates a data alignment error in the source.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Shu'bah, Susi, Warsh
أَءِذَا كُنَّا عِظَٰمٗا نَّخِرَةٗ
When we were rotten bones?’
نَّخِرَةٗ
rotten
نَاخِرَةٗ
worn out
The variant adds an Alif to form the active participle 'nākhirah' (worn out/hollow bones making a sound), replacing the adjective 'nakhirah' (rotten/decayed). The variant recitation also drops the initial interrogative hamza ('idhā' instead of 'a-idhā').
Hisham, Ibn Dhakwan, Qalun, Rawh, Warsh
نَّخِرَةٗ
rotten
نَّاخِرَةٗ
hollow
The variant adds an Alif to form the active participle (nākhirah), shifting the meaning from 'rotten/decayed' to 'hollow' (bones through which the wind blows and makes a sound).
Abu Al-Harith, Duri Al-Kisa'i, Ruways
نَّخِرَةٗ
rotten
نَّاخِرَةٗ
hollow
The variant adds an alif, changing the morphological pattern of the word from an adjective (nakhirah) meaning 'rotten/decayed' to an active participle (nākhirah) meaning 'hollow' or 'porous' (such that wind whistles through the bones).
Idris, Ishaq, Khalaf, Khallad, Shu'bah
وَمَا هُوَ عَلَى ٱلۡغَيۡبِ بِضَنِينٖ
He is not grudging of the unseen.
بِضَنِينٖ
grudging
بِظَنِينٖ
accused
The substitution of the letter ẓāʾ (ظ) for ḍād (ض) changes the root, altering the meaning from 'stingy/grudging' (withholding knowledge) to 'accused/suspected'.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Qunbul, Ruways, Susi
وَلَا يَخَافُ عُقۡبَٰهَا
He was not afraid of its outcome.
وَلَا
He was not
فَلَا
so He does not
The conjunction وَ (wa, meaning 'and' or indicating state) is changed to فَ (fa, meaning 'so' or 'then'), shifting the relationship with the previous verse to explicitly indicate a consequence.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh