Textual Mechanism
The variants listed below fall under the mechanism category of "Vowel Difference (harakat)". 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.
فِي قُلُوبِهِم مَّرَضٞ فَزَادَهُمُ ٱللَّهُ مَرَضٗاۖ وَلَهُمۡ عَذَابٌ أَلِيمُۢ بِمَا كَانُواْ يَكۡذِبُونَ
In their hearts is a sickness, so God has increased their sickness, and for them (there is) a painful punishment because they have lied.
يَكۡذِبُونَ
have lied
يُكَذِّبُونَ
disbelieve
The change in vocalization and the addition of a shadda shifts the verb from Form I (to lie) to Form II (to accuse of lying or to deny/disbelieve), changing the focus from the act of speaking falsehood to the act of rejecting the truth.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
كَيۡفَ تَكۡفُرُونَ بِٱللَّهِ وَكُنتُمۡ أَمۡوَٰتٗا فَأَحۡيَٰكُمۡۖ ثُمَّ يُمِيتُكُمۡ ثُمَّ يُحۡيِيكُمۡ ثُمَّ إِلَيۡهِ تُرۡجَعُونَ
How can you disbelieve in God, when you were (once) dead and He gave you life? Then He causes you to die, then He gives you life (again), (and) then to Him you are returned?
تُرۡجَعُونَ
you are returned
تَرۡجِعُونَ
you return
The verb changes from the passive voice 'turjaʿūna' (you are returned) to the active voice 'tarjiʿūna' (you return) by changing the vowels.
Rawh, Ruways
فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَٰتٖ فَتَابَ عَلَيۡهِۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ
Then Adam received certain words from his Lord, and He turned to him (in forgiveness). Surely He – He is the One who turns (in forgiveness), the Compassionate.
ءَادَمُ ... كَلِمَٰتٖ
Adam received ... words
ءَادَمَ ... كَلِمَٰتٞ
Adam was received by words
The grammatical cases of 'Adam' and 'words' are swapped. In Hafs, Adam is the subject (nominative - marfu') who receives the words (accusative/object - mansub, taking kasrah). In the variant, the words act as the subject (nominative) that receive Adam (accusative).
Bazzi, Qunbul
قُلۡنَا ٱهۡبِطُواْ مِنۡهَا جَمِيعٗاۖ فَإِمَّا يَأۡتِيَنَّكُم مِّنِّي هُدٗى فَمَن تَبِعَ هُدَايَ فَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
We said, ‘Go down from it – all (of you)! If any guidance comes to you from Me, whoever follows My guidance – (there will be) no fear on them, nor will they sorrow.
خَوۡفٌ
no fear
خَوۡفَ
no fear shall ever be
The word changes from the nominative case (khawfun) indicating simple negation, to the accusative case (khawfa) indicating absolute, categorical negation.
Rawh, Ruways
بِئۡسَمَا ٱشۡتَرَوۡاْ بِهِۦٓ أَنفُسَهُمۡ أَن يَكۡفُرُواْ بِمَآ أَنزَلَ ٱللَّهُ بَغۡيًا أَن يُنَزِّلَ ٱللَّهُ مِن فَضۡلِهِۦ عَلَىٰ مَن يَشَآءُ مِنۡ عِبَادِهِۦۖ فَبَآءُو بِغَضَبٍ عَلَىٰ غَضَبٖۚ وَلِلۡكَٰفِرِينَ عَذَابٞ مُّهِينٞ
Evil is what they have sold themselves for: they disbelieve in what God has sent down, (because of) envy that God should send down some of His favor on whomever He pleases of His servants. So they have incurred anger upon anger, and for the disbelievers (there is) a humiliating punishment.
يُنَزِّلَ
send down
يُنزِلَ
send down
The verb changes from Form II (yunazzil), which can imply a gradual, repeated, or intensive sending down, to Form IV (yunzil), which denotes a general or single act of sending down.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
مَّا يَوَدُّ ٱلَّذِينَ كَفَرُواْ مِنۡ أَهۡلِ ٱلۡكِتَٰبِ وَلَا ٱلۡمُشۡرِكِينَ أَن يُنَزَّلَ عَلَيۡكُم مِّنۡ خَيۡرٖ مِّن رَّبِّكُمۡۚ وَٱللَّهُ يَخۡتَصُّ بِرَحۡمَتِهِۦ مَن يَشَآءُۚ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ
Those who disbelieve among the People of the Book, and the idolaters, do not like (it) that anything good should be sent down on you from your Lord. But God chooses whomever He pleases for His mercy, and God is full of great favor.
يُنَزَّلَ
sent down
يُنزَلَ
bestowed from on high
The verb changes from Form II (يُنَزَّلَ, implying gradual or continuous revelation) to Form IV (يُنزَلَ, implying a single act of sending down or bestowing), indicated by a change in vowels and the removal of the shadda.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
۞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?
نَنسَخۡ
cancel
نُنسِخۡ
command the abrogation
Hafs reads the verb in Form I 'nansakh' (We cancel or abrogate), whereas the variant (recited by Ibn Amir) reads it in Form IV 'nunsikh' (We command the abrogation or cause to be cancelled). The consonant skeleton is identical, differing only in the vowels.
Hisham, Ibn Dhakwan
بَلَىٰۚ مَنۡ أَسۡلَمَ وَجۡهَهُۥ لِلَّهِ وَهُوَ مُحۡسِنٞ فَلَهُۥٓ أَجۡرُهُۥ عِندَ رَبِّهِۦ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
Yes indeed! Whoever submits his face to God, and he is a doer of good, has his reward with his Lord. (There will be) no fear on them, nor will they sorrow.
خَوۡفٌ
no fear
خَوۡفَ
no fear shall ever be
Hafs reads with tanween damma (nominative) for simple negation, while the variant (Ya'qub) reads with a fatha (accusative) applying categorical absolute negation (laa nafiya lil jins), intensifying the meaning to 'no fear whatsoever'.
Rawh, Ruways
بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ وَإِذَا قَضَىٰٓ أَمۡرٗا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
– Originator of the heavens and the earth. When He decrees something, He simply says to it, ‘Be!’ and it is.
فَيَكُونُ
and it is
فَيَكُونَ
so it is
The final vowel on the verb changes from a dammah (nominative/indicative) to a fathah (accusative/subjunctive). This shifts the grammatical structure from a new, resumed statement ('and it is') to a direct result of the preceding command ('so it is').
Hisham, Ibn Dhakwan
إِنَّآ أَرۡسَلۡنَٰكَ بِٱلۡحَقِّ بَشِيرٗا وَنَذِيرٗاۖ وَلَا تُسۡـَٔلُ عَنۡ أَصۡحَٰبِ ٱلۡجَحِيمِ
Surely We have sent you with the truth, as a bringer of good news and a warner. You will not be questioned about the companions of the Furnace.
تُسۡـَٔلُ
will not be questioned
تَسْـَٔلْ
do not ask
The vowels change the verb from a passive indicative (tus'alu, meaning 'you will not be questioned') to an active jussive/prohibitive (tas'al, meaning 'do not ask').
Qalun, Rawh, Ruways, Warsh
۞وَإِذِ ٱبۡتَلَىٰٓ إِبۡرَٰهِـۧمَ رَبُّهُۥ بِكَلِمَٰتٖ فَأَتَمَّهُنَّۖ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامٗاۖ قَالَ وَمِن ذُرِّيَّتِيۖ قَالَ لَا يَنَالُ عَهۡدِي ٱلظَّـٰلِمِينَ
(Remember) when his Lord tested Abraham with (certain) words, and he fulfilled them. He said, ‘Surely I am going to make you a leader for the people.’ He said, ‘And of my descendants?’ He said, ‘My covenant does not extend to the evildoers.’
ٱبۡتَلَىٰٓ
tested
ٱبۡتُلِيَ
was tried
The Variant English shifts the sentence structure to the passive voice ('was tried'). While standard Qira'at all read this as the active 'ibtalaa' (ٱبۡتَلَىٰٓ), a literal Arabic back-translation of this passive variant English meaning yields the passive verb 'ubtuliya' (ٱبۡتُلِيَ), which changes only the internal vowels (harakat).
Hisham, Ibn Dhakwan
وَإِذۡ جَعَلۡنَا ٱلۡبَيۡتَ مَثَابَةٗ لِّلنَّاسِ وَأَمۡنٗا وَٱتَّخِذُواْ مِن مَّقَامِ إِبۡرَٰهِـۧمَ مُصَلّٗىۖ وَعَهِدۡنَآ إِلَىٰٓ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ أَن طَهِّرَا بَيۡتِيَ لِلطَّآئِفِينَ وَٱلۡعَٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ
And when We made the House a place of meeting and security for the people, and (said), ‘Take the standing place of Abraham as a place of prayer,’ and We made a covenant with Abraham and Ishmael: ‘Both of you purify My House for the ones who go around (it), and the ones who are devoted to it, and the ones who bow, (and) the ones who prostrate themselves.’
وَٱتَّخِذُواْ
Take
وَاتَّخَذُواْ
they took
Hafs reads the verb as a second-person plural imperative 'Take' with a kasra on the letter kha, while the variant reads it as a third-person plural past tense 'they took' with a fatha.
Hisham, Ibn Dhakwan, Qalun, Warsh
وَلِكُلّٖ وِجۡهَةٌ هُوَ مُوَلِّيهَاۖ فَٱسۡتَبِقُواْ ٱلۡخَيۡرَٰتِۚ أَيۡنَ مَا تَكُونُواْ يَأۡتِ بِكُمُ ٱللَّهُ جَمِيعًاۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
Each has a direction to which he turns. So race (toward doing) good deeds. Wherever you may be, God will bring you all together. Surely God is powerful over everything.
مُوَلِّيهَا
he turns
مُوَلَّاهَا
he is turned
The word is read as an active participle (muwallīhā) in Hafs, meaning 'he turns [towards it]', whereas the variant reads it as a passive participle (muwallāhā) by changing the kasrah to a fatha, meaning 'he is turned' or directed.
Hisham, Ibn Dhakwan
وَمِنَ ٱلنَّاسِ مَن يَتَّخِذُ مِن دُونِ ٱللَّهِ أَندَادٗا يُحِبُّونَهُمۡ كَحُبِّ ٱللَّهِۖ وَٱلَّذِينَ ءَامَنُوٓاْ أَشَدُّ حُبّٗا لِّلَّهِۗ وَلَوۡ يَرَى ٱلَّذِينَ ظَلَمُوٓاْ إِذۡ يَرَوۡنَ ٱلۡعَذَابَ أَنَّ ٱلۡقُوَّةَ لِلَّهِ جَمِيعٗا وَأَنَّ ٱللَّهَ شَدِيدُ ٱلۡعَذَابِ
But (there are) some of the people who set up rivals to God. They love them with a love like (that given to) God. Yet those who believe are stronger in love for God. If (only) those who do evil could see (the Day), when they will see the punishment, that the power (belongs) to God altogether, and that God is harsh in punishment.
أَنَّ
that
إِنَّ
indeed
The vowel on the initial hamzah changes from a fathah (anna) to a kasrah (inna). This grammatically shifts the clause from being subordinate ('that the power...') to an independent sentence ('indeed all power...').
Ibn Jummaz, Ibn Wardan
ٱلۡحَجُّ أَشۡهُرٞ مَّعۡلُومَٰتٞۚ فَمَن فَرَضَ فِيهِنَّ ٱلۡحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي ٱلۡحَجِّۗ وَمَا تَفۡعَلُواْ مِنۡ خَيۡرٖ يَعۡلَمۡهُ ٱللَّهُۗ وَتَزَوَّدُواْ فَإِنَّ خَيۡرَ ٱلزَّادِ ٱلتَّقۡوَىٰۖ وَٱتَّقُونِ يَـٰٓأُوْلِي ٱلۡأَلۡبَٰبِ
The pilgrimage (falls in certain) specified months. Whoever undertakes the pilgrimage in them – (there should be) no sexual relations or wickedness or quarreling during the pilgrimage. Whatever good you do, God knows it. And take provision (for the journey), but surely the best provision is the guarding (of oneself). So guard (yourselves) against Me, those (of you) with understanding!
رَفَثَ وَلَا فُسُوقَ
sexual relations or wickedness
رَفَثٌ وَلَا فُسُوقٌ
intercourse nor ungodliness
Hafs reads the nouns with fatha (without tanween) indicating absolute categorical negation (La al-Nafiyah lil Jins). The variant (read by Ibn Kathir and Abu 'Amr) reads them with damma and tanween (nominative) indicating standard negation.
Ibn Jummaz, Ibn Wardan
رَفَثَ وَلَا فُسُوقَ
sexual relations or wickedness
رَفَثٌ وَلَا فُسُوقٌ
intercourse nor ungodliness
Hafs reads the first two nouns in the accusative case (fat-hah) as an absolute categorical negation. The variant reads them in the nominative case (dammah with tanwin) functioning as standard negations, while keeping the third noun (jidāla) as an absolute negation.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
هَلۡ يَنظُرُونَ إِلَّآ أَن يَأۡتِيَهُمُ ٱللَّهُ فِي ظُلَلٖ مِّنَ ٱلۡغَمَامِ وَٱلۡمَلَـٰٓئِكَةُ وَقُضِيَ ٱلۡأَمۡرُۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ
Do they expect (anything) but God to come to them in the shadow of the cloud with the angels? The affair has been decided, and to God (all) affairs return.
وَٱلۡمَلَٰٓئِكَةُ
with the angels
وَٱلۡمَلَٰٓئِكَةِ
and angels
The word for 'angels' changes from the nominative case (marfu') to the genitive case (majrur). In Hafs, the angels are the subject coming alongside God. In the variant, they are coordinated with 'clouds', meaning God comes in shades of clouds and in shades of angels.
Ibn Jummaz, Ibn Wardan
تُرۡجَعُ
return (are returned)
تَرْجِعُ
return
The verb changes from the passive 'turja\'u' (are returned) to the active 'tarji\'u' (return). The translation choice of 'affairs' vs 'things' reflects the same Arabic word (ٱلۡأُمُورُ), but the underlying recitation variant alters the verb's grammatical voice.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways
كَانَ ٱلنَّاسُ أُمَّةٗ وَٰحِدَةٗ فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّـۧنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلۡكِتَٰبَ بِٱلۡحَقِّ لِيَحۡكُمَ بَيۡنَ ٱلنَّاسِ فِيمَا ٱخۡتَلَفُواْ فِيهِۚ وَمَا ٱخۡتَلَفَ فِيهِ إِلَّا ٱلَّذِينَ أُوتُوهُ مِنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَٰتُ بَغۡيَۢا بَيۡنَهُمۡۖ فَهَدَى ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ لِمَا ٱخۡتَلَفُواْ فِيهِ مِنَ ٱلۡحَقِّ بِإِذۡنِهِۦۗ وَٱللَّهُ يَهۡدِي مَن يَشَآءُ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٍ
The people were (once) one community. Then God raised up the prophets as bringers of good news and warners, and with them He sent down the Book with the truth to judge among the people concerning their differences. Only those who had been given it differed concerning it, after the clear signs had come to them, (because of) envy among themselves. And God guided those who believed to the truth concerning which they differed, by His permission. God guides whomever He pleases to a straight path.
لِيَحۡكُمَ
to judge
لِيُحۡكَمَ
so that it may be judged
The verb changes from the active voice (He judges) to the passive voice (it is judged) by changing the vowels.
Ibn Jummaz, Ibn Wardan
أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَأۡتِكُم مَّثَلُ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُمۖ مَّسَّتۡهُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ وَزُلۡزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ مَتَىٰ نَصۡرُ ٱللَّهِۗ أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٞ
Or did you think that you would enter the Garden before you had experienced what those who passed away before you experienced? Violence and hardship touched them, and they were (so) shaken that the messenger, and those who believed with him, said, ‘When will the help of God come?’ Is it not a fact that the help of God is near?
يَقُولَ
said
يَقُولُ
say
The verb changes from the subjunctive case (manṣūb with a fatḥa) to the indicative case (marfū' with a ḍamma). This subtle grammatical shift changes the aspect of the verb from an anticipated endpoint ('until they said') to a consequent, continuous state or factual occurrence ('such that they say/were saying').
Qalun, Warsh
وَيَسۡـَٔلُونَكَ عَنِ ٱلۡمَحِيضِۖ قُلۡ هُوَ أَذٗى فَٱعۡتَزِلُواْ ٱلنِّسَآءَ فِي ٱلۡمَحِيضِ وَلَا تَقۡرَبُوهُنَّ حَتَّىٰ يَطۡهُرۡنَۖ فَإِذَا تَطَهَّرۡنَ فَأۡتُوهُنَّ مِنۡ حَيۡثُ أَمَرَكُمُ ٱللَّهُۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلتَّوَّـٰبِينَ وَيُحِبُّ ٱلۡمُتَطَهِّرِينَ
They ask you about menstruation. Say: ‘It is harmful. Withdraw from women in menstruation, and do not go near them until they are clean. When they have cleansed themselves, come to them as God has commanded you.’ Surely God loves those who turn (in repentance), and He loves those who purify themselves.
يَطۡهُرۡنَ
they are clean
يَطَّهَّرْنَ
they are cleansed
The Hafs reading uses the Form I verb (yathurna) indicating the cessation of menstruation (being clean), while the variant uses the assimilated Form V verb (yattahharna) denoting the active process of ritual purification or bathing (ghusl).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Shu'bah
۞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.
تُضَآرَّ
is not to suffer
تُضَآرُّ
is (supposed to be) harmed
The verb ending changes from a fatha (jussive mood indicating prohibition) to a damma (indicative mood indicating negation).
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
وَٱلَّذِينَ يُتَوَفَّوۡنَ مِنكُمۡ وَيَذَرُونَ أَزۡوَٰجٗا وَصِيَّةٗ لِّأَزۡوَٰجِهِم مَّتَٰعًا إِلَى ٱلۡحَوۡلِ غَيۡرَ إِخۡرَاجٖۚ فَإِنۡ خَرَجۡنَ فَلَا جُنَاحَ عَلَيۡكُمۡ فِي مَا فَعَلۡنَ فِيٓ أَنفُسِهِنَّ مِن مَّعۡرُوفٖۗ وَٱللَّهُ عَزِيزٌ حَكِيمٞ
Those of you who (are about to be) taken, and (are going to) leave behind wives, (let them make) a bequest for their wives: provision for the year without evicting (them from their homes). But if they do leave, (there is) no blame on you for what they may rightfully do with themselves. God is mighty, wise.
وَصِيَّةٗ
(let them make) a bequest
وَصِيَّةٞ
a bequest (is ordained upon them)
Hafs reads 'waṣiyyatan' in the accusative case, implying a hidden verb '(let them make) a bequest'. The variant reads 'waṣiyyatun' in the nominative case, acting as a subject with a hidden predicate, meaning 'a bequest (is an obligation)'.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Warsh
مَّن ذَا ٱلَّذِي يُقۡرِضُ ٱللَّهَ قَرۡضًا حَسَنٗا فَيُضَٰعِفَهُۥ لَهُۥٓ أَضۡعَافٗا كَثِيرَةٗۚ وَٱللَّهُ يَقۡبِضُ وَيَبۡصُۜطُ وَإِلَيۡهِ تُرۡجَعُونَ
Who is the one who will lend to God a good loan, and He will double it for him many times? God withdraws and extends, and to Him you will be returned.
فَيُضَٰعِفَهُۥ
will double it
فَيُضَٰعِفُهُۥ
may multiply it
The final vowel on the verb changes from a fatha (mansub/subjunctive) in Hafs to a damma (marfu'/indicative) in the variant, altering the grammatical function of the conjunction 'fa'.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Susi, Warsh
تُرۡجَعُونَ
you will be returned
تَرْجِعُونَ
youpl return
The verb changes from the passive 'turja'un' (you will be returned) to the active 'tarji'un' (you return) due to a change in vowels on the letters Taa and Jeem.
Rawh, Ruways
فَلَمَّا فَصَلَ طَالُوتُ بِٱلۡجُنُودِ قَالَ إِنَّ ٱللَّهَ مُبۡتَلِيكُم بِنَهَرٖ فَمَن شَرِبَ مِنۡهُ فَلَيۡسَ مِنِّي وَمَن لَّمۡ يَطۡعَمۡهُ فَإِنَّهُۥ مِنِّيٓ إِلَّا مَنِ ٱغۡتَرَفَ غُرۡفَةَۢ بِيَدِهِۦۚ فَشَرِبُواْ مِنۡهُ إِلَّا قَلِيلٗا مِّنۡهُمۡۚ فَلَمَّا جَاوَزَهُۥ هُوَ وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ قَالُواْ لَا طَاقَةَ لَنَا ٱلۡيَوۡمَ بِجَالُوتَ وَجُنُودِهِۦۚ قَالَ ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَٰقُواْ ٱللَّهِ كَم مِّن فِئَةٖ قَلِيلَةٍ غَلَبَتۡ فِئَةٗ كَثِيرَةَۢ بِإِذۡنِ ٱللَّهِۗ وَٱللَّهُ مَعَ ٱلصَّـٰبِرِينَ
When Ṭālūt set out with his forces, he said, ‘Surely God is going to test you by means of a river. Whoever drinks from it is not on my side, but whoever does not taste it is surely on my side, except for whoever scoops (it) up with his hand.’ But they (all) drank from it, except for a few. So when he crossed it, he and those who believed with him, they said, ‘We have no strength today against Jālūt and his forces.’ But those who thought that they would meet God said, ‘How many a small cohort has overcome a large cohort by the permission of God? God is with the patient.’
غُرۡفَةَۢ
scoops (it) up
غَرْفَةَۢ
a (single) scoop
The vowel on the ghayn changes from a damma (ghurfatan) to a fatha (gharfatan). 'Ghurfatan' refers to the physical handful of water scooped, while 'gharfatan' is a noun of single instance (ism marrah) referring to a single act of scooping.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
أَوۡ كَٱلَّذِي مَرَّ عَلَىٰ قَرۡيَةٖ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحۡيِۦ هَٰذِهِ ٱللَّهُ بَعۡدَ مَوۡتِهَاۖ فَأَمَاتَهُ ٱللَّهُ مِاْئَةَ عَامٖ ثُمَّ بَعَثَهُۥۖ قَالَ كَمۡ لَبِثۡتَۖ قَالَ لَبِثۡتُ يَوۡمًا أَوۡ بَعۡضَ يَوۡمٖۖ قَالَ بَل لَّبِثۡتَ مِاْئَةَ عَامٖ فَٱنظُرۡ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمۡ يَتَسَنَّهۡۖ وَٱنظُرۡ إِلَىٰ حِمَارِكَ وَلِنَجۡعَلَكَ ءَايَةٗ لِّلنَّاسِۖ وَٱنظُرۡ إِلَى ٱلۡعِظَامِ كَيۡفَ نُنشِزُهَا ثُمَّ نَكۡسُوهَا لَحۡمٗاۚ فَلَمَّا تَبَيَّنَ لَهُۥ قَالَ أَعۡلَمُ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
Or (have you not considered) the example of the one who passed by a town that had collapsed in ruins? He said, ‘How will God give this (town) life after its death?’ So God caused him to die for a hundred years, (and) then raised him up. He said, ‘How long have you remained (dead)?’ He said, ‘I have remained (dead) for a day or part of a day.’ He said, ‘No! You have remained (dead) for a hundred years. Look at your food and drink, it has not spoiled, and look at your donkey – and (this happened) so that We might make you a sign to the people – and look at the bones, how We raise them up, (and) then clothe them with flesh.’ So when it became clear to him, he said, ‘I know that God is powerful over everything.’
أَعۡلَمُ
I know
ٱعۡلَمۡ
Know
The verb changes from a first-person present indicative statement 'I know' (a'lamu) to a second-person imperative command 'Know!' (i'lam).
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad
ٱلَّذِينَ يُنفِقُونَ أَمۡوَٰلَهُمۡ فِي سَبِيلِ ٱللَّهِ ثُمَّ لَا يُتۡبِعُونَ مَآ أَنفَقُواْ مَنّٗا وَلَآ أَذٗى لَّهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
Those who contribute their wealth in the way of God, (and) then do not follow up what they have contributed (with) insult and injury, for them – their reward is with their Lord. (There will be) no fear on them, nor will they sorrow.
خَوۡفٌ
fear
خَوۡفَ
fear shall ever be
The case of the word changes from nominative (khawfun) to accusative (khawfa). This makes the preceding 'laa' an absolute negation of the genus (laa al-naafiyah lil-jins), emphasizing that there will be absolutely no fear whatsoever upon them.
Rawh, Ruways
يُؤۡتِي ٱلۡحِكۡمَةَ مَن يَشَآءُۚ وَمَن يُؤۡتَ ٱلۡحِكۡمَةَ فَقَدۡ أُوتِيَ خَيۡرٗا كَثِيرٗاۗ وَمَا يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَٰبِ
He gives wisdom to whomever He pleases, and whoever is given wisdom has been given much good. Yet no one takes heed except those with understanding.
يُؤۡتَ
is given
يُؤۡتِ
He brings
The vowel on the letter taa changes from a fatha (indicating a passive verb) to a kasrah (indicating an active verb). This shifts the meaning from 'whoever is given' to 'whoever He (Allah) gives/brings'.
Rawh, Ruways
ٱلَّذِينَ يُنفِقُونَ أَمۡوَٰلَهُم بِٱلَّيۡلِ وَٱلنَّهَارِ سِرّٗا وَعَلَانِيَةٗ فَلَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
Those who contribute their wealth in the night and in the day, in secret and in open, for them – their reward is with their Lord. (There will be) no fear on them, nor will they sorrow.
خَوۡفٌ
no fear
خَوۡفَ
no fear shall ever be
The vowel changes from a nominative tanwin (khawfun) to an accusative fatha (khawfa). This changes the grammar to absolute negation (lā li-nafy al-jins), strengthening the meaning to 'no fear whatsoever shall ever be'.
Rawh, Ruways
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ وَأَقَامُواْ ٱلصَّلَوٰةَ وَءَاتَوُاْ ٱلزَّكَوٰةَ لَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
Surely those who believe and do righteous deeds, and observe the prayer and give the alms, for them – their reward is with their Lord. (There will be) no fear on them, nor will they sorrow.
خَوۡفٌ
fear
خَوۡفَ
fear shall ever be
The noun changes from the nominative case ('khawfun' with tanween) to the accusative case ('khawfa' without tanween). This changes the grammatical structure so that the preceding 'La' functions as an absolute negation of the genus (La al-nafiyah li al-jins), meaning absolutely no fear shall ever exist for them.
Rawh, Ruways
فَإِن لَّمۡ تَفۡعَلُواْ فَأۡذَنُواْ بِحَرۡبٖ مِّنَ ٱللَّهِ وَرَسُولِهِۦۖ وَإِن تُبۡتُمۡ فَلَكُمۡ رُءُوسُ أَمۡوَٰلِكُمۡ لَا تَظۡلِمُونَ وَلَا تُظۡلَمُونَ
If you do not, be on notice of war from God and His messenger. But if you turn (in repentance), you will have your principal. You will not have committed evil or been done evil.
فَأۡذَنُواْ
be on notice
فَآذِنُواْ
then inform
The Hafs reading uses the Form I verb 'fa'dhanū' with a fatha and sukun, meaning 'to know' or 'be on notice'. The variant uses the Form IV verb 'fa'ādhinū' with a madda and kasrah, meaning 'to inform', 'declare', or 'give notice' to others.
Khalaf, Khallad, Shu'bah
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا تَدَايَنتُم بِدَيۡنٍ إِلَىٰٓ أَجَلٖ مُّسَمّٗى فَٱكۡتُبُوهُۚ وَلۡيَكۡتُب بَّيۡنَكُمۡ كَاتِبُۢ بِٱلۡعَدۡلِۚ وَلَا يَأۡبَ كَاتِبٌ أَن يَكۡتُبَ كَمَا عَلَّمَهُ ٱللَّهُۚ فَلۡيَكۡتُبۡ وَلۡيُمۡلِلِ ٱلَّذِي عَلَيۡهِ ٱلۡحَقُّ وَلۡيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبۡخَسۡ مِنۡهُ شَيۡـٔٗاۚ فَإِن كَانَ ٱلَّذِي عَلَيۡهِ ٱلۡحَقُّ سَفِيهًا أَوۡ ضَعِيفًا أَوۡ لَا يَسۡتَطِيعُ أَن يُمِلَّ هُوَ فَلۡيُمۡلِلۡ وَلِيُّهُۥ بِٱلۡعَدۡلِۚ وَٱسۡتَشۡهِدُواْ شَهِيدَيۡنِ مِن رِّجَالِكُمۡۖ فَإِن لَّمۡ يَكُونَا رَجُلَيۡنِ فَرَجُلٞ وَٱمۡرَأَتَانِ مِمَّن تَرۡضَوۡنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحۡدَىٰهُمَا فَتُذَكِّرَ إِحۡدَىٰهُمَا ٱلۡأُخۡرَىٰۚ وَلَا يَأۡبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُواْۚ وَلَا تَسۡـَٔمُوٓاْ أَن تَكۡتُبُوهُ صَغِيرًا أَوۡ كَبِيرًا إِلَىٰٓ أَجَلِهِۦۚ ذَٰلِكُمۡ أَقۡسَطُ عِندَ ٱللَّهِ وَأَقۡوَمُ لِلشَّهَٰدَةِ وَأَدۡنَىٰٓ أَلَّا تَرۡتَابُوٓاْ إِلَّآ أَن تَكُونَ تِجَٰرَةً حَاضِرَةٗ تُدِيرُونَهَا بَيۡنَكُمۡ فَلَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَلَّا تَكۡتُبُوهَاۗ وَأَشۡهِدُوٓاْ إِذَا تَبَايَعۡتُمۡۚ وَلَا يُضَآرَّ كَاتِبٞ وَلَا شَهِيدٞۚ وَإِن تَفۡعَلُواْ فَإِنَّهُۥ فُسُوقُۢ بِكُمۡۗ وَٱتَّقُواْ ٱللَّهَۖ وَيُعَلِّمُكُمُ ٱللَّهُۗ وَٱللَّهُ بِكُلِّ شَيۡءٍ عَلِيمٞ
You who believe! When you contract a debt with one another for a fixed term, write it down. Let a scribe write it down fairly between you, and let the scribe not refuse to write it down, seeing that God has taught him. So let him write, and let the one who owes the debt dictate, and let him guard (himself) against God his Lord, and not diminish anything from it. If the one who owes the debt is weak of mind or body, or unable to dictate himself, let his ally dictate fairly. And call in two of your men as witnesses, or, if there are not two men, then one man and two women, from those present whom you approve of as witnesses, so that if one of the two women goes astray, the other will remind her. And let the witnesses not refuse when they are called on. Do not disdain to write it down, (however) small or large, with its due date. That is more upright in the sight of God, more reliable for witnessing (it), and (makes it) more likely that you will not be in doubt (afterwards) – unless it is an actual transaction you exchange among yourselves, and then there is no blame on you if you do not write it down. But take witnesses when you do business with each other. Only let the scribe or the witness not injure either party, or, if you do, that is wickedness on your part. So guard (yourselves) against God. God teaches you, and God has knowledge of everything.
أَن تَضِلَّ إِحۡدَىٰهُمَا فَتُذَكِّرَ
so that if one of the two women goes astray, the other will remind her
إِن تَضِلَّ إِحۡدَىٰهُمَا فَتُذَكِّرُ
so that in case one of them errs, the other reminds her
The particle 'an' (that/lest) is read as 'in' (if/in case) with a kasrah, changing it to a conditional clause. Consequently, the verb 'fatudhakkira' (subjunctive) changes to 'fatudhakkiru' (indicative) with a dammah.
إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلۡإِسۡلَٰمُۗ وَمَا ٱخۡتَلَفَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ إِلَّا مِنۢ بَعۡدِ مَا جَآءَهُمُ ٱلۡعِلۡمُ بَغۡيَۢا بَيۡنَهُمۡۗ وَمَن يَكۡفُرۡ بِـَٔايَٰتِ ٱللَّهِ فَإِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ
Surely the religion with God is Islam. Those who were given the Book did not differ until after the knowledge had come to them, (because of) envy among themselves. Whoever disbelieves in the signs of God – surely God is quick at the reckoning.
إِنَّ
Surely
أَنَّ
(And) that
Changing the kasra to a fatha on the initial hamza changes the particle from an emphatic sentence starter ('Surely') to a subordinating conjunction ('that'), grammatically connecting this statement to the action of 'bearing witness' in the preceding verse.
Abu Al-Harith, Duri Al-Kisa'i
أَلَمۡ تَرَ إِلَى ٱلَّذِينَ أُوتُواْ نَصِيبٗا مِّنَ ٱلۡكِتَٰبِ يُدۡعَوۡنَ إِلَىٰ كِتَٰبِ ٱللَّهِ لِيَحۡكُمَ بَيۡنَهُمۡ ثُمَّ يَتَوَلَّىٰ فَرِيقٞ مِّنۡهُمۡ وَهُم مُّعۡرِضُونَ
Have you not seen those who were given a portion of the Book? They were called to the Book of God in order that it might judge between them. Then a group of them turned away in aversion.
لِيَحۡكُمَ
it might judge
لِيُحۡكَمَ
it may be judged
The verb changes from the active voice (it judges) to the passive voice (it is judged) by altering the internal vowels while keeping the consonantal skeleton identical.
Ibn Jummaz, Ibn Wardan
فَلَمَّا وَضَعَتۡهَا قَالَتۡ رَبِّ إِنِّي وَضَعۡتُهَآ أُنثَىٰ وَٱللَّهُ أَعۡلَمُ بِمَا وَضَعَتۡ وَلَيۡسَ ٱلذَّكَرُ كَٱلۡأُنثَىٰۖ وَإِنِّي سَمَّيۡتُهَا مَرۡيَمَ وَإِنِّيٓ أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ ٱلشَّيۡطَٰنِ ٱلرَّجِيمِ
And when she had delivered her, she said, ‘My Lord, surely I have delivered her, a female’ – God knew very well what she had delivered, (since) the male is not like the female – ’and I have named her Mary, and I seek refuge for her with You, and for her descendants, from the accursed Satan.’
وَضَعَتۡ
she had delivered
وَضَعۡتُ
I have delivered
The Hafs reading uses the 3rd person feminine 'waDa'at' (she delivered) as a divine parenthetical statement from Allah. The variant changes the vowels to 'waDa'tu' (I delivered), making the phrase a continuation of the mother's own direct speech.
Hisham, Ibn Dhakwan, Rawh, Ruways, Shu'bah
فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٖ وَأَنۢبَتَهَا نَبَاتًا حَسَنٗا وَكَفَّلَهَا زَكَرِيَّاۖ كُلَّمَا دَخَلَ عَلَيۡهَا زَكَرِيَّا ٱلۡمِحۡرَابَ وَجَدَ عِندَهَا رِزۡقٗاۖ قَالَ يَٰمَرۡيَمُ أَنَّىٰ لَكِ هَٰذَاۖ قَالَتۡ هُوَ مِنۡ عِندِ ٱللَّهِۖ إِنَّ ٱللَّهَ يَرۡزُقُ مَن يَشَآءُ بِغَيۡرِ حِسَابٍ
So her Lord accepted her fully and caused her to grow up well, and Zachariah took charge of her. Whenever Zachariah entered upon her (in) the place of prayer, he found a provision (of food) with her. He said, ‘Mary! Where does this (food) come to you from?’ She said, ‘It is from God. Surely God provides for whomever He pleases without reckoning.’
كَفَّلَهَا زَكَرِيَّا
Zachariah took charge of her
كَفَلَهَا زَكَرِيَّآءُ
Zechariah sponsored her
Hafs reads the verb with a shadda (kaffalaha) as a Form II causative, making Allah the subject and Zachariah the object (accusative). The variant reads it without a shadda (kafalaha) as Form I, making Zechariah the explicit subject (nominative), which also changes the ending of his name to a hamza with a damma.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
فَنَادَتۡهُ ٱلۡمَلَـٰٓئِكَةُ وَهُوَ قَآئِمٞ يُصَلِّي فِي ٱلۡمِحۡرَابِ أَنَّ ٱللَّهَ يُبَشِّرُكَ بِيَحۡيَىٰ مُصَدِّقَۢا بِكَلِمَةٖ مِّنَ ٱللَّهِ وَسَيِّدٗا وَحَصُورٗا وَنَبِيّٗا مِّنَ ٱلصَّـٰلِحِينَ
And the angels called him while he was standing, praying in the place of prayer: ‘God gives you good news of John, confirming a word from God. (He will be) a man of honor, and an ascetic, and a prophet from among the righteous.’
أَنَّ
[that]
إِنَّ
Indeed
Hafs reads with a fathah on the hamzah (أَنَّ - anna), making it a subordinate clause indicating the content of the call ('that God...'). The variant reads with a kasrah (إِنَّ - inna), treating it as the beginning of a new, direct quoted statement ('Indeed, Allah...').
Hisham, Ibn Dhakwan
قَالَتۡ رَبِّ أَنَّىٰ يَكُونُ لِي وَلَدٞ وَلَمۡ يَمۡسَسۡنِي بَشَرٞۖ قَالَ كَذَٰلِكِ ٱللَّهُ يَخۡلُقُ مَا يَشَآءُۚ إِذَا قَضَىٰٓ أَمۡرٗا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
She said, ‘My Lord, how shall I have a child, when no man has touched me?’ He said, ‘So (it will be)! God creates whatever He pleases. When He decrees something, He simply says to it, “Be!” and it is.’
فَيَكُونُ
and it is
فَيَكُونَ
so it is
The verb 'yakun' changes from the indicative mood (marfu') with a damma to the subjunctive mood (mansub) with a fatha, functioning as a resultative clause.
Hisham, Ibn Dhakwan
وَرَسُولًا إِلَىٰ بَنِيٓ إِسۡرَـٰٓءِيلَ أَنِّي قَدۡ جِئۡتُكُم بِـَٔايَةٖ مِّن رَّبِّكُمۡ أَنِّيٓ أَخۡلُقُ لَكُم مِّنَ ٱلطِّينِ كَهَيۡـَٔةِ ٱلطَّيۡرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيۡرَۢا بِإِذۡنِ ٱللَّهِۖ وَأُبۡرِئُ ٱلۡأَكۡمَهَ وَٱلۡأَبۡرَصَ وَأُحۡيِ ٱلۡمَوۡتَىٰ بِإِذۡنِ ٱللَّهِۖ وَأُنَبِّئُكُم بِمَا تَأۡكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمۡۚ إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لَّكُمۡ إِن كُنتُم مُّؤۡمِنِينَ
And (He will make him) a messenger to the Sons of Israel. ‘Surely I have brought you a sign from your Lord: I shall create for you the form of a bird from clay. Then I will breathe into it and it will become a bird by the permission of God. And I shall heal the blind and the leper, and give the dead life by the permission of God. And I shall inform you of what you may eat, and what you may store up in your houses. Surely in that is a sign indeed for you, if you are believers.
أَنِّيٓ
I
إِنِّيٓ
I truly
Changing the fat-ha on the hamza (أَنِّي) to a kasrah (إِنِّي) shifts the syntax from a subordinate explanatory clause (apposition) to an independent declarative sentence.
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
مَا كَانَ لِبَشَرٍ أَن يُؤۡتِيَهُ ٱللَّهُ ٱلۡكِتَٰبَ وَٱلۡحُكۡمَ وَٱلنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُواْ عِبَادٗا لِّي مِن دُونِ ٱللَّهِ وَلَٰكِن كُونُواْ رَبَّـٰنِيِّـۧنَ بِمَا كُنتُمۡ تُعَلِّمُونَ ٱلۡكِتَٰبَ وَبِمَا كُنتُمۡ تَدۡرُسُونَ
It is not (possible) for a human being that God should give him the Book, and the judgment, and the prophetic office, (and) then he should say to the people, ‘Be my servants instead of God’s.’ Rather (he would say), ‘Be rabbis by what you have been teaching of the Book and by what you have been studying (of it).’
تُعَلِّمُونَ
teaching
تَعْلَمُونَ
know
The Hafs reading uses the Form II verb 'tu'allimūna' (teaching), whereas the variant uses the Form I verb 'ta'lamūna' (knowing). This shifts the meaning from instructing others in the Book to possessing knowledge of it.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
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.’
لَمَآ
Whatever indeed
لِمَآ
Because of what
The letter Lām changes its vowel from a fatḥah (la), acting as an emphatic particle, to a kasrah (li), acting as a preposition of reason. This shifts the meaning from 'Whatever indeed' to 'Because of what'.
أَفَغَيۡرَ دِينِ ٱللَّهِ يَبۡغُونَ وَلَهُۥٓ أَسۡلَمَ مَن فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ طَوۡعٗا وَكَرۡهٗا وَإِلَيۡهِ يُرۡجَعُونَ
Do they desire a religion other than God’s, when whoever is in the heavens and the earth has submitted to Him, willingly or unwillingly, and to Him they will be returned?
يُرۡجَعُونَ
they will be returned
يَرۡجِعُونَ
they return
The verb shifts from the passive voice in Hafs (yurjaʿūna - they will be returned) to the active voice in the variant (yarjiʿūna - they return) through a change in the diacritical vowels.
Rawh, Ruways
۞كُلُّ ٱلطَّعَامِ كَانَ حِلّٗا لِّبَنِيٓ إِسۡرَـٰٓءِيلَ إِلَّا مَا حَرَّمَ إِسۡرَـٰٓءِيلُ عَلَىٰ نَفۡسِهِۦ مِن قَبۡلِ أَن تُنَزَّلَ ٱلتَّوۡرَىٰةُۚ قُلۡ فَأۡتُواْ بِٱلتَّوۡرَىٰةِ فَٱتۡلُوهَآ إِن كُنتُمۡ صَٰدِقِينَ
All food was permitted to the Sons of Israel, except for what Israel forbade himself before the Torah was sent down. Say: ‘Bring the Torah and read it, if you are truthful.’
تُنَزَّلَ
was sent down
تُنزَلَ
was sent down
Hafs uses the Form II passive verb (tunazzala) which implies gradual revelation, while the variant uses the Form IV passive verb (tunzala) which can imply sending down all at once.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
إِذۡ تَقُولُ لِلۡمُؤۡمِنِينَ أَلَن يَكۡفِيَكُمۡ أَن يُمِدَّكُمۡ رَبُّكُم بِثَلَٰثَةِ ءَالَٰفٖ مِّنَ ٱلۡمَلَـٰٓئِكَةِ مُنزَلِينَ
(Remember) when you said to the believers, ‘Is it not sufficient for you that your Lord increases you with three thousand angels (specially) sent down?
مُنزَلِينَ
sent down
مُنَزَّلِينَ
bestowed from on high
The word changes from a Form IV passive participle (munzalīn - sent down) in Hafs to a Form II passive participle (munazzalīn - sent down intensively/abundantly or bestowed from on high) in the variant, indicated by the addition of a shaddah and fatha on the zay.
Hisham, Ibn Dhakwan
بَلَىٰٓۚ إِن تَصۡبِرُواْ وَتَتَّقُواْ وَيَأۡتُوكُم مِّن فَوۡرِهِمۡ هَٰذَا يُمۡدِدۡكُمۡ رَبُّكُم بِخَمۡسَةِ ءَالَٰفٖ مِّنَ ٱلۡمَلَـٰٓئِكَةِ مُسَوِّمِينَ
Yes indeed! If you are patient and guard (yourselves), and they come against you suddenly, your Lord will increase you with five thousand angels (specially) designated.’
مُسَوِّمِينَ
(specially) designated
مُسَوَّمِينَ
marked
The word changes from an active participle (musawwimeen, 'those who mark or designate') to a passive participle (musawwameen, 'those who are marked') by changing the kasra to a fatha on the waw.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Warsh
وَكَأَيِّن مِّن نَّبِيّٖ قَٰتَلَ مَعَهُۥ رِبِّيُّونَ كَثِيرٞ فَمَا وَهَنُواْ لِمَآ أَصَابَهُمۡ فِي سَبِيلِ ٱللَّهِ وَمَا ضَعُفُواْ وَمَا ٱسۡتَكَانُواْۗ وَٱللَّهُ يُحِبُّ ٱلصَّـٰبِرِينَ
How many a prophet has fought, (and along) with him (fought) many thousands? Yet they did not weaken at what smote them in the way of God. They were not weak nor did they humiliate themselves. God loves the patient.
قَٰتَلَ
fought
قُتِلَ
killed
The verb changes from the active 'qātala' (fought) to the passive 'qutila' (was killed/martyred). The rasm (base letters) remains the same 'قتل', but the change in vowels and omission of the dagger alif shifts the meaning from engaging in battle to being killed in battle.
Bazzi, Duri Abu 'Amr, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
سَنُلۡقِي فِي قُلُوبِ ٱلَّذِينَ كَفَرُواْ ٱلرُّعۡبَ بِمَآ أَشۡرَكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَٰنٗاۖ وَمَأۡوَىٰهُمُ ٱلنَّارُۖ وَبِئۡسَ مَثۡوَى ٱلظَّـٰلِمِينَ
We shall cast dread into the hearts of those who disbelieve, because they have associated with God what He has not sent down any authority for. Their refuge is the Fire. Evil is the dwelling place of the evildoers!
يُنَزِّلۡ
sent down
يُنزِلۡ
sent down
The Hafs recitation uses the Form II verb يُنَزِّلۡ (yunazzil), which can imply a gradual or repeated sending down, whereas the variant uses the Form IV verb يُنزِلۡ (yunzil), which indicates a single, absolute act of sending down.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
وَمَا كَانَ لِنَبِيٍّ أَن يَغُلَّۚ وَمَن يَغۡلُلۡ يَأۡتِ بِمَا غَلَّ يَوۡمَ ٱلۡقِيَٰمَةِۚ ثُمَّ تُوَفَّىٰ كُلُّ نَفۡسٖ مَّا كَسَبَتۡ وَهُمۡ لَا يُظۡلَمُونَ
It is not for a prophet to defraud. Whoever defrauds will bring what he has defrauded on the Day of Resurrection. Then everyone will be paid in full what they have earned – and they will not be done evil.
يَغُلَّ
to defraud
يُغَلَّ
to be defrauded
The verb changes from the active voice (yaghulla) to the passive voice (yughalla) through a change in vowels, shifting the meaning from a prophet committing fraud to a prophet being defrauded.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Rawh, Ruways, Warsh
ٱلَّذِينَ قَالُواْ لِإِخۡوَٰنِهِمۡ وَقَعَدُواْ لَوۡ أَطَاعُونَا مَا قُتِلُواْۗ قُلۡ فَٱدۡرَءُواْ عَنۡ أَنفُسِكُمُ ٱلۡمَوۡتَ إِن كُنتُمۡ صَٰدِقِينَ
those who said of their brothers, when they (themselves) sat (at home), ‘If they had obeyed us, they would not have been killed.’ Say: ‘Avert death from yourselves, if you are truthful.’
قُتِلُواْ
been killed
قُتِّلُواْ
been relentlessly killed
The addition of a shaddah on the letter ta' changes the verb from Form I (qutilū) to the intensive Form II (quttilū). This shifts the meaning from simply 'being killed' to being 'massacred' or 'relentlessly killed'.
Hisham
وَلَا تَحۡسَبَنَّ ٱلَّذِينَ قُتِلُواْ فِي سَبِيلِ ٱللَّهِ أَمۡوَٰتَۢاۚ بَلۡ أَحۡيَآءٌ عِندَ رَبِّهِمۡ يُرۡزَقُونَ
Do not think of those who have been killed in the way of God as dead. No! (They are) alive with their Lord (and) provided for,
قُتِلُواْ
killed
قُتِّلُواْ
relentlessly killed
The variant adds a shadda on the letter taa (changing the verb to Form II), which shifts the meaning from simply being killed to being killed intensely or relentlessly.
Ibn Dhakwan
فَرِحِينَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦ وَيَسۡتَبۡشِرُونَ بِٱلَّذِينَ لَمۡ يَلۡحَقُواْ بِهِم مِّنۡ خَلۡفِهِمۡ أَلَّا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
gloating over what God has given them of his favor, and welcoming the good news about those who have not (yet) joined them of those who stayed behind – that (there will be) no fear on them, nor will they sorrow.
خَوۡفٌ
no fear
خَوۡفَ
no fear shall ever be
The noun changes from the nominative case with tanween (khawfun) to the accusative case without tanween (khawfa). This changes the particle 'la' into the absolute negation of the genus, expressing a categorical denial that any fear shall ever exist.
Rawh, Ruways
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.’
وَقُتِلُواْ
been killed
وَقُتِّلُواْ
were relentlessly killed
The variant adds a shaddah to the letter ta', changing the verb from Form I to the intensified Form II. This shifts the meaning from simply 'being killed' to 'being killed relentlessly' or in large numbers.
Bazzi, Hisham, Ibn Dhakwan, Qunbul
يَـٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُواْ رَبَّكُمُ ٱلَّذِي خَلَقَكُم مِّن نَّفۡسٖ وَٰحِدَةٖ وَخَلَقَ مِنۡهَا زَوۡجَهَا وَبَثَّ مِنۡهُمَا رِجَالٗا كَثِيرٗا وَنِسَآءٗۚ وَٱتَّقُواْ ٱللَّهَ ٱلَّذِي تَسَآءَلُونَ بِهِۦ وَٱلۡأَرۡحَامَۚ إِنَّ ٱللَّهَ كَانَ عَلَيۡكُمۡ رَقِيبٗا
People! Guard (yourselves) against your Lord, who created you from one person, and from him created his wife, and scattered from the two of them many men and women. And guard (yourselves) against God, whom you ask each other questions about, and (guard yourselves against) the wombs. Surely God is watching over you.
وَٱلۡأَرۡحَامَ
and (guard yourselves against) the wombs
وَٱلۡأَرۡحَامِ
and the name of the wombs
The vowel on the final letter changes from a fathah (accusative case) to a kasrah (genitive case). In Hafs, it is an object of caution ('fear Allah and the wombs'). In the variant, it coordinates with the pronoun 'Him' ('ask by Allah and by the wombs').
Khalaf, Khallad
وَإِنۡ خِفۡتُمۡ أَلَّا تُقۡسِطُواْ فِي ٱلۡيَتَٰمَىٰ فَٱنكِحُواْ مَا طَابَ لَكُم مِّنَ ٱلنِّسَآءِ مَثۡنَىٰ وَثُلَٰثَ وَرُبَٰعَۖ فَإِنۡ خِفۡتُمۡ أَلَّا تَعۡدِلُواْ فَوَٰحِدَةً أَوۡ مَا مَلَكَتۡ أَيۡمَٰنُكُمۡۚ ذَٰلِكَ أَدۡنَىٰٓ أَلَّا تَعُولُواْ
If you fear that you will not act fairly toward the orphan girls, marry what seems good to you of the women: two, or three, or four. But if you fear that you will not be fair, (marry only) one, or what your right (hands) own. That (will make it) more likely that you will not be biased.
فَوَٰحِدَةً
(marry only) one
فَوَٰحِدَةٌ
then (only) one (is enough)
The word changes from accusative (mansub), implying the hidden verb 'marry one', to nominative (marfu'), meaning 'one is enough'.
Ibn Jummaz, Ibn Wardan
إِنَّ ٱلَّذِينَ يَأۡكُلُونَ أَمۡوَٰلَ ٱلۡيَتَٰمَىٰ ظُلۡمًا إِنَّمَا يَأۡكُلُونَ فِي بُطُونِهِمۡ نَارٗاۖ وَسَيَصۡلَوۡنَ سَعِيرٗا
Surely those who consume the property of the orphans in an evil manner, they only consume fire in their bellies, and they will burn in a blazing (Fire).
وَسَيَصۡلَوۡنَ
they will burn
وَسَيُصۡلَوۡنَ
they will be roasted
The verb changes from the active 'yaṣlawna' (they will burn) to the passive 'yuṣlawna' (they will be roasted) by changing the vowel on the first letter (ya) from a fatha to a dammah.
Hisham, Ibn Dhakwan, Shu'bah
يُوصِيكُمُ ٱللَّهُ فِيٓ أَوۡلَٰدِكُمۡۖ لِلذَّكَرِ مِثۡلُ حَظِّ ٱلۡأُنثَيَيۡنِۚ فَإِن كُنَّ نِسَآءٗ فَوۡقَ ٱثۡنَتَيۡنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَۖ وَإِن كَانَتۡ وَٰحِدَةٗ فَلَهَا ٱلنِّصۡفُۚ وَلِأَبَوَيۡهِ لِكُلِّ وَٰحِدٖ مِّنۡهُمَا ٱلسُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُۥ وَلَدٞۚ فَإِن لَّمۡ يَكُن لَّهُۥ وَلَدٞ وَوَرِثَهُۥٓ أَبَوَاهُ فَلِأُمِّهِ ٱلثُّلُثُۚ فَإِن كَانَ لَهُۥٓ إِخۡوَةٞ فَلِأُمِّهِ ٱلسُّدُسُۚ مِنۢ بَعۡدِ وَصِيَّةٖ يُوصِي بِهَآ أَوۡ دَيۡنٍۗ ءَابَآؤُكُمۡ وَأَبۡنَآؤُكُمۡ لَا تَدۡرُونَ أَيُّهُمۡ أَقۡرَبُ لَكُمۡ نَفۡعٗاۚ فَرِيضَةٗ مِّنَ ٱللَّهِۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمٗا
God charges you concerning your children: to the male, a share equal to two females. But if they be (only) women, more than two, then to them two-thirds of what he leaves. But if there be (only) one, then to her a half. And to his parents, to each of them, a sixth of what he leaves, if he has children. But if he has no children, and his heirs are his parents, then to his mother a third. And if he has brothers, then to his mother the sixth, after any bequest he may have made or any debt (has been paid). Whether your fathers or your sons are of most benefit to you, you do not know. (This is) an obligation from God. Surely God is knowing, wise.
يُوصِي
he may have made
يُوصَىٰ
is bequeathed
The verb changes from the active 'yūṣī' (he makes a bequest) to the passive 'yūṣā' (is bequeathed).
Bazzi, Hisham, Ibn Dhakwan, Qunbul, Shu'bah
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا يَحِلُّ لَكُمۡ أَن تَرِثُواْ ٱلنِّسَآءَ كَرۡهٗاۖ وَلَا تَعۡضُلُوهُنَّ لِتَذۡهَبُواْ بِبَعۡضِ مَآ ءَاتَيۡتُمُوهُنَّ إِلَّآ أَن يَأۡتِينَ بِفَٰحِشَةٖ مُّبَيِّنَةٖۚ وَعَاشِرُوهُنَّ بِٱلۡمَعۡرُوفِۚ فَإِن كَرِهۡتُمُوهُنَّ فَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـٔٗا وَيَجۡعَلَ ٱللَّهُ فِيهِ خَيۡرٗا كَثِيرٗا
You who believe! It is not permitted to you to inherit women against their will. And do not prevent them, so that you may take part of what you have given them, unless they commit clear immorality. Associate with them rightfully. If you dislike them, it may be that you dislike something in which God has placed much good.
مُّبَيِّنَةٖ
clear
مُّبَيَّنَةٖ
evidenced
The active participle 'mubayyinah' (manifesting/clear) is read as the passive participle 'mubayyanah' (made clear/evidenced) by changing the vowel on the ya' from a kasrah to a fathah.
Bazzi, Qunbul, Shu'bah
۞وَٱلۡمُحۡصَنَٰتُ مِنَ ٱلنِّسَآءِ إِلَّا مَا مَلَكَتۡ أَيۡمَٰنُكُمۡۖ كِتَٰبَ ٱللَّهِ عَلَيۡكُمۡۚ وَأُحِلَّ لَكُم مَّا وَرَآءَ ذَٰلِكُمۡ أَن تَبۡتَغُواْ بِأَمۡوَٰلِكُم مُّحۡصِنِينَ غَيۡرَ مُسَٰفِحِينَۚ فَمَا ٱسۡتَمۡتَعۡتُم بِهِۦ مِنۡهُنَّ فَـَٔاتُوهُنَّ أُجُورَهُنَّ فَرِيضَةٗۚ وَلَا جُنَاحَ عَلَيۡكُمۡ فِيمَا تَرَٰضَيۡتُم بِهِۦ مِنۢ بَعۡدِ ٱلۡفَرِيضَةِۚ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمٗا
And (also forbidden to you are) married women, except what your right (hands) own. (This is) a written decree of God for you. (All women) beyond that are permitted to you to seek (to obtain) by means of your wealth, taking (them) in marriage, not in immorality. So (because of) what you enjoy from them in this way, give them their marriage gifts as an obligation. (There is) no blame on you in anything you may give them by mutual agreement beyond this obligation. Surely God is knowing, wise.
وَأُحِلَّ
are permitted
وَأَحَلَّ
He has made lawful
The verb changes from the passive 'uhilla' (are permitted) to the active 'ahalla' (He has made lawful), shifting the subject explicitly to God.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَأۡكُلُوٓاْ أَمۡوَٰلَكُم بَيۡنَكُم بِٱلۡبَٰطِلِ إِلَّآ أَن تَكُونَ تِجَٰرَةً عَن تَرَاضٖ مِّنكُمۡۚ وَلَا تَقۡتُلُوٓاْ أَنفُسَكُمۡۚ إِنَّ ٱللَّهَ كَانَ بِكُمۡ رَحِيمٗا
You who believe! Do not consume your property among yourselves by means of falsehood, but (let there) be a transaction among you by mutual agreement. And do not kill one another. Surely God is compassionate with you.
تِجَٰرَةً
a transaction
تِجَٰرَةٌ
a bargain
The word changes from the accusative case (tijāratan) to the nominative case (tijāratun). In Hafs, the verb 'takūna' is incomplete (nāqiṣah), making 'transaction' its predicate. In the variant, 'takūna' is complete (tāmmah), meaning 'to exist' or 'to occur', making 'bargain' its subject.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
إِن تَجۡتَنِبُواْ كَبَآئِرَ مَا تُنۡهَوۡنَ عَنۡهُ نُكَفِّرۡ عَنكُمۡ سَيِّـَٔاتِكُمۡ وَنُدۡخِلۡكُم مُّدۡخَلٗا كَرِيمٗا
If you avoid the gross (sins) of what you are forbidden (to commit), We shall absolve you of your (other) evil deeds, and We shall cause you to enter (through) an entrance of honor.
مُّدۡخَلٗا
an entrance
مَّدْخَلاٗ
an entrance
The vowel on the 'meem' changes from damma (mudkhalan) to fatha (madkhalan), shifting the noun of place/action from Form IV (a place/state of being caused to enter) to Form I (a place/state of entering).
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
ٱلرِّجَالُ قَوَّـٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعۡضَهُمۡ عَلَىٰ بَعۡضٖ وَبِمَآ أَنفَقُواْ مِنۡ أَمۡوَٰلِهِمۡۚ فَٱلصَّـٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٞ لِّلۡغَيۡبِ بِمَا حَفِظَ ٱللَّهُۚ وَٱلَّـٰتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهۡجُرُوهُنَّ فِي ٱلۡمَضَاجِعِ وَٱضۡرِبُوهُنَّۖ فَإِنۡ أَطَعۡنَكُمۡ فَلَا تَبۡغُواْ عَلَيۡهِنَّ سَبِيلًاۗ إِنَّ ٱللَّهَ كَانَ عَلِيّٗا كَبِيرٗا
Men are supervisors of women because God has favored some of them over others, and because they have contributed from their wealth. Righteous women are obedient, watching over (affairs) in the absence (of their husbands) because God has watched over (them). (As for) those women whom you fear may be rebellious: admonish them, avoid them in bed, and (finally) strike them. If they obey you, do not seek (any further) way against them. Surely God is most high, great.
حَفِظَ ٱللَّهُ
God has watched over
حَفِظَ ٱللَّهَ
(the religion of) Allah has been preserved
The word 'Allah' changes from the nominative subject (marfu') in Hafs to the accusative object (mansub) in the variant. This shifts the meaning from 'God has watched over' to the wives 'preserving (the commands/religion of) Allah'.
Ibn Jummaz, Ibn Wardan
إِنَّ ٱللَّهَ لَا يَظۡلِمُ مِثۡقَالَ ذَرَّةٖۖ وَإِن تَكُ حَسَنَةٗ يُضَٰعِفۡهَا وَيُؤۡتِ مِن لَّدُنۡهُ أَجۡرًا عَظِيمٗا
Surely God does not do (even) a speck’s weight of evil. If it is a good (deed), He doubles it, and gives from Himself a great reward.
حَسَنَةٗ
a good (deed)
حَسَنَةٞ
a good deed
In Hafs, 'ḥasanatan' is read in the accusative case (manṣūb) as the predicate of the verb 'taku' (meaning 'if it is a good deed'). In the variant, it is read in the nominative case ('ḥasanatun', marfū') as the subject of 'taku', making it a complete verb (meaning 'if there exists a good deed').
Bazzi, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh
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.
مُؤۡمِنٗا
a believer
مُؤۡمَنٗا
granted security
The vowel on the second meem changes from a kasrah to a fathah, shifting the word from the active participle (mu'minan, 'a believer') to the passive participle (mu'manan, 'granted security').
Ibn Wardan
لَّا يَسۡتَوِي ٱلۡقَٰعِدُونَ مِنَ ٱلۡمُؤۡمِنِينَ غَيۡرُ أُوْلِي ٱلضَّرَرِ وَٱلۡمُجَٰهِدُونَ فِي سَبِيلِ ٱللَّهِ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡۚ فَضَّلَ ٱللَّهُ ٱلۡمُجَٰهِدِينَ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡ عَلَى ٱلۡقَٰعِدِينَ دَرَجَةٗۚ وَكُلّٗا وَعَدَ ٱللَّهُ ٱلۡحُسۡنَىٰۚ وَفَضَّلَ ٱللَّهُ ٱلۡمُجَٰهِدِينَ عَلَى ٱلۡقَٰعِدِينَ أَجۡرًا عَظِيمٗا
Those of the believers who sit (at home) – other than the injured – are not equal with the ones who struggle in the way of God with their wealth and their lives. God favors in rank the ones who struggle with their wealth and their lives over the ones who sit (at home). To each God has promised the good (reward), but God favors (with) a great reward the ones who struggle over the ones who sit (at home):
غَيْرُ
other than
غَيْرَ
except for
Hafs reads 'ghayru' in the nominative case as an adjective modifying the subject 'al-qa'idun' (those who sit), whereas the variant reads 'ghayra' in the accusative case denoting an exception (istithna').
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Warsh
وَمَن يَعۡمَلۡ مِنَ ٱلصَّـٰلِحَٰتِ مِن ذَكَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنٞ فَأُوْلَـٰٓئِكَ يَدۡخُلُونَ ٱلۡجَنَّةَ وَلَا يُظۡلَمُونَ نَقِيرٗا
But whoever does righteous deeds – whether male or female – and he is a believer, those will enter the Garden – and they will not be done evil in the slightest.
يَدۡخُلُونَ
will enter
يُدۡخَلُونَ
will be entered
The verb changes from the active voice 'yadkhulūna' (they will enter) to the passive voice 'yudkhalūna' (they will be entered/admitted).
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qunbul, Rawh, Shu'bah, Susi
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ ءَامِنُواْ بِٱللَّهِ وَرَسُولِهِۦ وَٱلۡكِتَٰبِ ٱلَّذِي نَزَّلَ عَلَىٰ رَسُولِهِۦ وَٱلۡكِتَٰبِ ٱلَّذِيٓ أَنزَلَ مِن قَبۡلُۚ وَمَن يَكۡفُرۡ بِٱللَّهِ وَمَلَـٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ فَقَدۡ ضَلَّ ضَلَٰلَۢا بَعِيدًا
You who believe! Believe in God and His messenger, and the Book He has sent down on His messenger, and the Book which He sent down before (this). Whoever disbelieves in God and His angels, and His Books and His messengers, and the Last Day, has gone very far astray.
نَزَّلَ / أَنزَلَ
He has sent down / He sent down
نُزِّلَ / أُنزِلَ
was bestowed upon / was sent down
The active verbs 'nazzala' and 'anzala' (He sent down) are read as passive verbs 'nuzzila' and 'unzila' (was sent down / was bestowed upon) due to a change in internal vowelization.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Susi
وَقَدۡ نَزَّلَ عَلَيۡكُمۡ فِي ٱلۡكِتَٰبِ أَنۡ إِذَا سَمِعۡتُمۡ ءَايَٰتِ ٱللَّهِ يُكۡفَرُ بِهَا وَيُسۡتَهۡزَأُ بِهَا فَلَا تَقۡعُدُواْ مَعَهُمۡ حَتَّىٰ يَخُوضُواْ فِي حَدِيثٍ غَيۡرِهِۦٓ إِنَّكُمۡ إِذٗا مِّثۡلُهُمۡۗ إِنَّ ٱللَّهَ جَامِعُ ٱلۡمُنَٰفِقِينَ وَٱلۡكَٰفِرِينَ فِي جَهَنَّمَ جَمِيعًا
He has already sent down on you in the Book: ‘When you hear the signs of God being disbelieved and mocked, do not sit with them until they banter about some other topic. Otherwise you will surely be like them.’ Surely God is going to gather the hypocrites and the disbelievers into Gehenna – all (of them).
نَزَّلَ
He has already sent down
نُزِّلَ
it has surely been bestowed
The verb changes from the active 'nazzala' (He sent down) to the passive 'nuzzila' (it has been sent down/bestowed).
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Susi, Warsh
يَسۡـَٔلُكَ أَهۡلُ ٱلۡكِتَٰبِ أَن تُنَزِّلَ عَلَيۡهِمۡ كِتَٰبٗا مِّنَ ٱلسَّمَآءِۚ فَقَدۡ سَأَلُواْ مُوسَىٰٓ أَكۡبَرَ مِن ذَٰلِكَ فَقَالُوٓاْ أَرِنَا ٱللَّهَ جَهۡرَةٗ فَأَخَذَتۡهُمُ ٱلصَّـٰعِقَةُ بِظُلۡمِهِمۡۚ ثُمَّ ٱتَّخَذُواْ ٱلۡعِجۡلَ مِنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَٰتُ فَعَفَوۡنَا عَن ذَٰلِكَۚ وَءَاتَيۡنَا مُوسَىٰ سُلۡطَٰنٗا مُّبِينٗا
The People of the Book ask you to bring down on them a Book from the sky. They had already asked Moses for (something) greater than that, for they said, ‘Show us God openly!’ So the thunderbolt took them for their evildoing. Then they took the calf, after the clear signs had come to them. But We pardoned them for that, and We gave Moses clear authority.
تُنَزِّلَ
bring down
تُنْزِلَ
send down
The verb changes from Form II (tunazzila) 'to bring down gradually' to Form IV (tunzila) 'to send down at once', indicated by the removal of the shadda and change in vowels.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Warsh
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُحِلُّواْ شَعَـٰٓئِرَ ٱللَّهِ وَلَا ٱلشَّهۡرَ ٱلۡحَرَامَ وَلَا ٱلۡهَدۡيَ وَلَا ٱلۡقَلَـٰٓئِدَ وَلَآ ءَآمِّينَ ٱلۡبَيۡتَ ٱلۡحَرَامَ يَبۡتَغُونَ فَضۡلٗا مِّن رَّبِّهِمۡ وَرِضۡوَٰنٗاۚ وَإِذَا حَلَلۡتُمۡ فَٱصۡطَادُواْۚ وَلَا يَجۡرِمَنَّكُمۡ شَنَـَٔانُ قَوۡمٍ أَن صَدُّوكُمۡ عَنِ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ أَن تَعۡتَدُواْۘ وَتَعَاوَنُواْ عَلَى ٱلۡبِرِّ وَٱلتَّقۡوَىٰۖ وَلَا تَعَاوَنُواْ عَلَى ٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِۚ وَٱتَّقُواْ ٱللَّهَۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ
You who believe! Do not profane the symbols of God, nor the sacred month, nor the offering, nor the ornaments, nor (those) going to the Sacred House seeking favor from their Lord and approval. But when you are free (from your state of sanctity), hunt (wild game). Do not let hatred of the people who kept you from (going to) the Sacred Mosque provoke you to commit aggression. Help one another to piety and the guarding (of yourselves), and do not help each other to sin and enmity. Guard (yourselves) against God. Surely God is harsh in retribution.
شَنَـَٔانُ
hatred
شَنۡـَٔانُ
hating
The fatha on the nun in Hafs (shana'aan) forms a verbal noun meaning 'hatred', while the sukoon in the variant (shan'aan) forms an adjective meaning 'hating'.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Shu'bah
أَن
who
إِن
if
The vowel change from a fatha on the hamza (أَن - an) to a kasra (إِن - in) changes the particle from indicating a past factual cause ('because' or translated contextually as 'who') to a conditional particle ('if').
Bazzi, Duri Abu 'Amr, Qunbul, Susi
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا قُمۡتُمۡ إِلَى ٱلصَّلَوٰةِ فَٱغۡسِلُواْ وُجُوهَكُمۡ وَأَيۡدِيَكُمۡ إِلَى ٱلۡمَرَافِقِ وَٱمۡسَحُواْ بِرُءُوسِكُمۡ وَأَرۡجُلَكُمۡ إِلَى ٱلۡكَعۡبَيۡنِۚ وَإِن كُنتُمۡ جُنُبٗا فَٱطَّهَّرُواْۚ وَإِن كُنتُم مَّرۡضَىٰٓ أَوۡ عَلَىٰ سَفَرٍ أَوۡ جَآءَ أَحَدٞ مِّنكُم مِّنَ ٱلۡغَآئِطِ أَوۡ لَٰمَسۡتُمُ ٱلنِّسَآءَ فَلَمۡ تَجِدُواْ مَآءٗ فَتَيَمَّمُواْ صَعِيدٗا طَيِّبٗا فَٱمۡسَحُواْ بِوُجُوهِكُمۡ وَأَيۡدِيكُم مِّنۡهُۚ مَا يُرِيدُ ٱللَّهُ لِيَجۡعَلَ عَلَيۡكُم مِّنۡ حَرَجٖ وَلَٰكِن يُرِيدُ لِيُطَهِّرَكُمۡ وَلِيُتِمَّ نِعۡمَتَهُۥ عَلَيۡكُمۡ لَعَلَّكُمۡ تَشۡكُرُونَ
You who believe! When you stand up for the prayer, wash your faces and your hands up to the elbows, and wipe your heads and your feet up to the ankles. If you are defiled, purify yourselves. If you are sick or on a journey, or if one of you has come from the toilet, or if you have touched women, and you do not find any water, take clean earth and wipe your faces and your hands with it. God does not wish to place any difficulty on you, but He wishes to purify you and to complete His blessing on you, so that you may be thankful.
وَأَرۡجُلَكُمۡ
and your feet
وَأَرۡجُلِكُمُۥ
and your feet
The vowel on the word 'feet' changes from an accusative fathah in Hafs to a genitive kasrah in the variant, changing its grammatical coordination from the washed body parts (faces/hands) to the wiped body part (heads).
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qunbul, Shu'bah, Susi
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّـٰمِينَ لِلَّهِ شُهَدَآءَ بِٱلۡقِسۡطِۖ وَلَا يَجۡرِمَنَّكُمۡ شَنَـَٔانُ قَوۡمٍ عَلَىٰٓ أَلَّا تَعۡدِلُواْۚ ٱعۡدِلُواْ هُوَ أَقۡرَبُ لِلتَّقۡوَىٰۖ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ
You who believe! Be supervisors for God, witnesses in justice, and do not let hatred of a people provoke you to act unfairly. Act fairly! It is nearer to guarding (yourselves). Guard (yourselves) against God. Surely God is aware of what you do.
شَنَـَٔانُ
hatred
شَنۡـَٔانُ
hating
The vowel on the letter nun changes from a fatha to a sukoon, shifting the word from a verbal noun meaning 'hatred' to an adjective meaning 'hating'.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Shu'bah
وَكَتَبۡنَا عَلَيۡهِمۡ فِيهَآ أَنَّ ٱلنَّفۡسَ بِٱلنَّفۡسِ وَٱلۡعَيۡنَ بِٱلۡعَيۡنِ وَٱلۡأَنفَ بِٱلۡأَنفِ وَٱلۡأُذُنَ بِٱلۡأُذُنِ وَٱلسِّنَّ بِٱلسِّنِّ وَٱلۡجُرُوحَ قِصَاصٞۚ فَمَن تَصَدَّقَ بِهِۦ فَهُوَ كَفَّارَةٞ لَّهُۥۚ وَمَن لَّمۡ يَحۡكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ
We prescribed for them in it: ‘The life for the life, and the eye for the eye, and the nose for the nose, and the ear for the ear, and the tooth for the tooth, and (for) the wounds retaliation.’ But whoever remits it as a freewill offering, it will be an atonement for him. Whoever does not judge by what God has sent down, those – they are the evildoers.
وَٱلۡجُرُوحَ
and the wounds
وَٱلۡجُرُوحُ
and wounds
The variant reads the word in the nominative case (marfu') as an independent clause, whereas Hafs reads it in the accusative case (mansub) as a continuation of the previous clause governed by 'anna'.
Abu Al-Harith, Duri Al-Kisa'i
وَٱلۡجُرُوحَ
and (for) the wounds
وَٱلۡجُرُوحُ
and for wounds
The word changes from accusative (fathah) in Hafs, continuing the list governed by 'anna', to nominative (dammah) in the variant, starting a new independent clause.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qunbul, Susi
وَلۡيَحۡكُمۡ أَهۡلُ ٱلۡإِنجِيلِ بِمَآ أَنزَلَ ٱللَّهُ فِيهِۚ وَمَن لَّمۡ يَحۡكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓئِكَ هُمُ ٱلۡفَٰسِقُونَ
So let the People of the Gospel judge by what God has sent down in it. Whoever does not judge by what God has sent down, those – they are the wicked.
وَلۡيَحۡكُمۡ
So let ... judge
وَلِيَحۡكُمَ
And so that ... may judge
The Hafs reading uses the imperative Lam (Lam al-Amr) with a sukun and makes the verb jussive (majzum) with a sukun on the mim, functioning as a command. The variant reads the Lam with a kasrah (Lam al-Ta'lil/purpose) and the verb in the subjunctive mood (mansub) with a fatha on the mim, expressing purpose or reason.
Khalaf, Khallad
وَيَقُولُ ٱلَّذِينَ ءَامَنُوٓاْ أَهَـٰٓؤُلَآءِ ٱلَّذِينَ أَقۡسَمُواْ بِٱللَّهِ جَهۡدَ أَيۡمَٰنِهِمۡ إِنَّهُمۡ لَمَعَكُمۡۚ حَبِطَتۡ أَعۡمَٰلُهُمۡ فَأَصۡبَحُواْ خَٰسِرِينَ
But those who believe will say, ‘Are these those who swore by God the most solemn of their oaths: (that) surely they were indeed with you? Their deeds have come to nothing, and they are the losers.’
وَيَقُولُ
will say
وَيَقُولَ
(hopefully) will say
The final vowel on the verb changes from a damma (indicative case) to a fatha (subjunctive case), slightly altering the syntactic connection to the preceding verse and adding a sense of hope or expectation in the translation.
Duri Abu 'Amr, Rawh, Ruways, Susi
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ ٱلَّذِينَ ٱتَّخَذُواْ دِينَكُمۡ هُزُوٗا وَلَعِبٗا مِّنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ مِن قَبۡلِكُمۡ وَٱلۡكُفَّارَ أَوۡلِيَآءَۚ وَٱتَّقُواْ ٱللَّهَ إِن كُنتُم مُّؤۡمِنِينَ
You who believe! Do not take those who take your religion in mockery and jest as allies, (either) from those who were given the Book before you, or (from) the disbelievers. Guard (yourselves) against God, if you are believers.
وَٱلۡكُفَّارَ
the disbelievers
وَاَلۡكُفّ۪ارِ
from among the deniers
The terminal vowel changes from accusative (fatha) to genitive (kasra), shifting the grammatical conjunction from the direct object 'those who take your religion in mockery' to the prepositional phrase 'from those who were given the Book'.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Rawh, Ruways, Susi
قُلۡ هَلۡ أُنَبِّئُكُم بِشَرّٖ مِّن ذَٰلِكَ مَثُوبَةً عِندَ ٱللَّهِۚ مَن لَّعَنَهُ ٱللَّهُ وَغَضِبَ عَلَيۡهِ وَجَعَلَ مِنۡهُمُ ٱلۡقِرَدَةَ وَٱلۡخَنَازِيرَ وَعَبَدَ ٱلطَّـٰغُوتَۚ أُوْلَـٰٓئِكَ شَرّٞ مَّكَانٗا وَأَضَلُّ عَن سَوَآءِ ٱلسَّبِيلِ
Say: ‘Shall I inform you of (something) worse than that? Retribution with God! Whomever God has cursed, and whomever He is angry with – some of whom He made apes, and pigs, and slaves of al-Ṭāghūt – those are in a worse situation and farther astray from the right way.’
عَبَدَ ٱلطَّٰغُوتَ
slaves of al-Ṭāghūt
عُبُدَ ٱلطَّٰغُوتِ
servants of false masters
Hafs uses the past-tense verb 'abada (worshipped) followed by the accusative object al-ṭāghūta (fathah). The variant (read by Hamzah) reads it as the plural noun 'ubuda (servants) in a construct state (Iḍāfah), which changes the following word to the genitive al-ṭāghūti (kasrah).
Khalaf, Khallad
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَٱلَّذِينَ هَادُواْ وَٱلصَّـٰبِـُٔونَ وَٱلنَّصَٰرَىٰ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَعَمِلَ صَٰلِحٗا فَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
Surely those who believe, and those who are Jews, and the Sabians, and the Christians – whoever believes in God and the Last Day, and does righteousness – (there will be) no fear on them, nor will they sorrow.
فَلَا خَوۡفٌ
no fear
فَلَا خَوۡفَ
no fear shall ever be
The word 'khawf' changes from the nominative case (khawfun) to the accusative case (khawfa). In the variant, 'la' functions as the absolute categorical negation (la al-nafiya lil-jins), adding the emphatic meaning that no fear of any kind shall ever be upon them.
Rawh, Ruways
لَا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغۡوِ فِيٓ أَيۡمَٰنِكُمۡ وَلَٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ ٱلۡأَيۡمَٰنَۖ فَكَفَّـٰرَتُهُۥٓ إِطۡعَامُ عَشَرَةِ مَسَٰكِينَ مِنۡ أَوۡسَطِ مَا تُطۡعِمُونَ أَهۡلِيكُمۡ أَوۡ كِسۡوَتُهُمۡ أَوۡ تَحۡرِيرُ رَقَبَةٖۖ فَمَن لَّمۡ يَجِدۡ فَصِيَامُ ثَلَٰثَةِ أَيَّامٖۚ ذَٰلِكَ كَفَّـٰرَةُ أَيۡمَٰنِكُمۡ إِذَا حَلَفۡتُمۡۚ وَٱحۡفَظُوٓاْ أَيۡمَٰنَكُمۡۚ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمۡ ءَايَٰتِهِۦ لَعَلَّكُمۡ تَشۡكُرُونَ
God will not take you to task for a slip in your oaths, but He will take you to task for what you have pledged by oath. Atonement for it is the feeding of ten poor persons with the average (amount of food) which you feed your households, or clothing them, or the setting free of a slave. Whoever does not find (the means to do that), (the penalty is) a fast for three days. That is the atonement for your oaths when you have sworn (them, and broken them). But guard your oaths! In this way God makes clear to you His signs, so that you may be thankful.
بِمَا عَقَّدتُّمُ
what you have pledged
بِمَا عَقَدتُّمُ
your binding
The variant reads the verb in Form I (without a shaddah) rather than Form II. This subtle change allows the preceding 'ma' to act as a verbal noun marker (masdariyyah), shifting the meaning from the relative clause 'what you have pledged' to the gerund/verbal noun 'your binding'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Shu'bah
عَقَّدتُّمُ
pledged
عَقَدتُّمُ
sustained binding
Hafs reads 'aqqadtumu with a shaddah (Form II), denoting an intensive or 'sustained binding'. Other reciters read 'aqadtumu without the shaddah (Form I), meaning simply 'pledged'. The provided English texts reverse these roles in the base and variant translations.
Ibn Dhakwan
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَقۡتُلُواْ ٱلصَّيۡدَ وَأَنتُمۡ حُرُمٞۚ وَمَن قَتَلَهُۥ مِنكُم مُّتَعَمِّدٗا فَجَزَآءٞ مِّثۡلُ مَا قَتَلَ مِنَ ٱلنَّعَمِ يَحۡكُمُ بِهِۦ ذَوَا عَدۡلٖ مِّنكُمۡ هَدۡيَۢا بَٰلِغَ ٱلۡكَعۡبَةِ أَوۡ كَفَّـٰرَةٞ طَعَامُ مَسَٰكِينَ أَوۡ عَدۡلُ ذَٰلِكَ صِيَامٗا لِّيَذُوقَ وَبَالَ أَمۡرِهِۦۗ عَفَا ٱللَّهُ عَمَّا سَلَفَۚ وَمَنۡ عَادَ فَيَنتَقِمُ ٱللَّهُ مِنۡهُۚ وَٱللَّهُ عَزِيزٞ ذُو ٱنتِقَامٍ
You who believe! Do not kill wild game when you are (in a state of) sanctity. Whoever of you kills it intentionally, (there is) a penalty equivalent (to) what he has killed from the livestock – as two just men among you will determine it – as an offering to reach the Ka‘ba. Or (there is) a penalty of the feeding of poor persons, or the equivalent of that in fasting, so that he may taste the consequence of his action. God pardons whatever is past, but whoever returns (to repeat his offense) – God will take vengeance on him. God is mighty, a taker of vengeance.
فَجَزَآءٞ مِّثۡلُ
a penalty equivalent
فَجَزَآءُ مِثْلِ
the like ... (shall do for a penalty)
Hafs reads 'jazā'un' with tanween (nominative) and 'mithlu' (nominative) as an apposition/adjective. The variant reads them as a genitive construction (idafa) with 'jazā'u' (mudhaf) and 'mithli' (mudhaf ilayhi), changing the phrasing to 'the penalty of the equivalent'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
كَفَّٰرَةٞ طَعَامُ
a penalty of the feeding
كَفَّٰرَةُ طَعَامِ
an atonement of food
The variant connects the two words in a genitive construct (idafa), removing the tanween from the first word and changing the second word to the genitive case (kasra). Hafs reads them separately in apposition, with tanween on the first word and the nominative case (damma) on the second.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَسۡـَٔلُواْ عَنۡ أَشۡيَآءَ إِن تُبۡدَ لَكُمۡ تَسُؤۡكُمۡ وَإِن تَسۡـَٔلُواْ عَنۡهَا حِينَ يُنَزَّلُ ٱلۡقُرۡءَانُ تُبۡدَ لَكُمۡ عَفَا ٱللَّهُ عَنۡهَاۗ وَٱللَّهُ غَفُورٌ حَلِيمٞ
You who believe! Do not ask about anything which, if it were disclosed to you, would distress you. But if you do ask about it, when the Qur’ān is being sent down, it will be disclosed to you. God pardons it, (for) God is forgiving, forbearing.
يُنَزَّلُ ٱلۡقُرۡءَانُ
the Qur’ān is being sent down
يُنزَلُ ٱلۡقُرَانُ
the Recital is being sent down
The verb changes from Form II (gradual revelation) to Form IV (general revelation), and the word 'Qur'an' is read without a hamzah, which is translated here to its root meaning 'Recital'.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
فَإِنۡ عُثِرَ عَلَىٰٓ أَنَّهُمَا ٱسۡتَحَقَّآ إِثۡمٗا فَـَٔاخَرَانِ يَقُومَانِ مَقَامَهُمَا مِنَ ٱلَّذِينَ ٱسۡتَحَقَّ عَلَيۡهِمُ ٱلۡأَوۡلَيَٰنِ فَيُقۡسِمَانِ بِٱللَّهِ لَشَهَٰدَتُنَآ أَحَقُّ مِن شَهَٰدَتِهِمَا وَمَا ٱعۡتَدَيۡنَآ إِنَّآ إِذٗا لَّمِنَ ٱلظَّـٰلِمِينَ
If it is discovered that they both (were guilty of) sin, let two others take their place, from those who have a rightful claim against the two former (false witnesses), and let them both swear by God: ‘Certainly our testimony is truer than the testimony of the other two, and we have not transgressed. Surely then we would indeed be among the evildoers.’
ٱسۡتَحَقَّ
have a rightful claim
ٱسۡتُحِقَّ
were given the responsibility
The verb changes from the active voice 'istahaqqa' (have a rightful claim) to the passive voice 'ustuhiqqa' (were given the responsibility of the claim) through a change in internal voweling.
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
إِذۡ قَالَ ٱلۡحَوَارِيُّونَ يَٰعِيسَى ٱبۡنَ مَرۡيَمَ هَلۡ يَسۡتَطِيعُ رَبُّكَ أَن يُنَزِّلَ عَلَيۡنَا مَآئِدَةٗ مِّنَ ٱلسَّمَآءِۖ قَالَ ٱتَّقُواْ ٱللَّهَ إِن كُنتُم مُّؤۡمِنِينَ
And when the disciples said, ‘Jesus, son of Mary! Is your Lord able to send down on us a table from the sky?,’ he said, ‘Guard (yourselves) against God, if you are believers.’
يُنَزِّلَ
to send down
يُنزِلَ
send down
The Hafs reading uses the Form II verb (yunazzila), which implies sending down gradually or repeatedly. The variant reading uses the Form IV verb (yunzila), which implies sending down entirely or all at once.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
قَالَ ٱللَّهُ إِنِّي مُنَزِّلُهَا عَلَيۡكُمۡۖ فَمَن يَكۡفُرۡ بَعۡدُ مِنكُمۡ فَإِنِّيٓ أُعَذِّبُهُۥ عَذَابٗا لَّآ أُعَذِّبُهُۥٓ أَحَدٗا مِّنَ ٱلۡعَٰلَمِينَ
God said, ‘Surely I am going to send it down on you. Whoever of you disbelieves after that – surely I shall punish him (with) a punishment (as) I have not punished anyone among the worlds.’
مُنَزِّلُهَا
going to send it down
مُنزِلُهَا
shall send it down
The Hafs reading uses the Form II active participle (munazziluhā), which implies sending down gradually or repeatedly. The variant uses the Form IV active participle (munziluhā), which implies sending down all at once.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways, Susi
قَالَ ٱللَّهُ هَٰذَا يَوۡمُ يَنفَعُ ٱلصَّـٰدِقِينَ صِدۡقُهُمۡۚ لَهُمۡ جَنَّـٰتٞ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدٗاۖ رَّضِيَ ٱللَّهُ عَنۡهُمۡ وَرَضُواْ عَنۡهُۚ ذَٰلِكَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ
God said, ‘This is the Day when their truthfulness will benefit the truthful. For them (there are) Gardens through which rivers flow, there to remain forever. God is pleased with them, and they are pleased with Him. That is the great triumph!’
يَوۡمُ
the Day
يَوْمَ
on the day
The word 'yawm' is read with a dhamma (nominative case) in Hafs, making it the predicate of the sentence ('This is the Day'). In the variant, it is read with a fatha (accusative case), making it an adverb of time ('This is on the day').
Qalun, Warsh
مَّن يُصۡرَفۡ عَنۡهُ يَوۡمَئِذٖ فَقَدۡ رَحِمَهُۥۚ وَذَٰلِكَ ٱلۡفَوۡزُ ٱلۡمُبِينُ
Whoever is turned from it on that Day – He has had compassion on him. That is the clear triumph!
يُصۡرَفۡ
is turned
يَصۡرِفۡ
He spares
The verb changes from the passive 'yuṣraf' (is turned away / averted) to the active 'yaṣrif' (He turns away / spares), shifting the grammatical subject to explicitly refer to Allah as the one who spares.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways, Shu'bah
ثُمَّ لَمۡ تَكُن فِتۡنَتُهُمۡ إِلَّآ أَن قَالُواْ وَٱللَّهِ رَبِّنَا مَا كُنَّا مُشۡرِكِينَ
Then their only excuse will be to claim, ‘By God, our Lord! We have not been idolaters.’
فِتۡنَتُهُمۡ
excuse
فِتْنَتَهُمُۥٓ
turmoil
The vowel on the 'taa' changes from a damma (nominative) to a fatha (accusative). This shifts the word from being the subject (ism) of 'kana' to its predicate (khabar).
Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Shu'bah, Susi, Warsh
رَبِّنَا
our Lord
رَبَّنَا
O our Lord
The word changes from the genitive 'rabbina' (apposition to Allah) to the accusative 'rabbana', which makes it a vocative phrase (calling out 'O our Lord').
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَلَوۡ تَرَىٰٓ إِذۡ وُقِفُواْ عَلَى ٱلنَّارِ فَقَالُواْ يَٰلَيۡتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِـَٔايَٰتِ رَبِّنَا وَنَكُونَ مِنَ ٱلۡمُؤۡمِنِينَ
If (only) you could see when they are made to stand before the Fire: they will say, ‘Would that we (could) be returned, and had not called the signs of our Lord a lie, but were among the believers.’
نُكَذِّبَ ... وَنَكُونَ
had not called a lie ... but were
نُكَذِّبُ ... وَنَكُونُ
do not disbelieve ... and be
The verbs change from the subjunctive mood (mansub with fatha) to the indicative mood (marfu' with damma). In Hafs, they are joined to the wish ('would that we be returned AND not belie...'). In the variant, they form a circumstantial clause or a new factual statement ('...for we do not disbelieve...').
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Shu'bah, Susi, Warsh
۞إِنَّمَا يَسۡتَجِيبُ ٱلَّذِينَ يَسۡمَعُونَۘ وَٱلۡمَوۡتَىٰ يَبۡعَثُهُمُ ٱللَّهُ ثُمَّ إِلَيۡهِ يُرۡجَعُونَ
Only those who hear respond, but the dead – God will raise them up. Then to Him they will be returned.
يُرۡجَعُونَ
they will be returned
يَرْجِعُونَ
they return
The verb shifts from the passive voice 'yurjaʿūn' (will be returned) in Hafs to the active voice 'yarjiʿūn' (they return) in the variant, caused by changing the vowels while keeping the consonantal root (rasm) identical.
Rawh, Ruways
وَقَالُواْ لَوۡلَا نُزِّلَ عَلَيۡهِ ءَايَةٞ مِّن رَّبِّهِۦۚ قُلۡ إِنَّ ٱللَّهَ قَادِرٌ عَلَىٰٓ أَن يُنَزِّلَ ءَايَةٗ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ
They (also) say, ‘If only a sign were sent down on him from his Lord.’ Say: ‘Surely God is able to send down a sign,’ but most of them do not know (it).
يُنَزِّلَ
send down
يُنزِلَ
send down
The verb shifts from Form II (implying gradual or repeated sending) to Form IV (implying a single, complete act of sending down) through a change in vowels and the removal of the shadda.
Bazzi, Qunbul
فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِۦ فَتَحۡنَا عَلَيۡهِمۡ أَبۡوَٰبَ كُلِّ شَيۡءٍ حَتَّىٰٓ إِذَا فَرِحُواْ بِمَآ أُوتُوٓاْ أَخَذۡنَٰهُم بَغۡتَةٗ فَإِذَا هُم مُّبۡلِسُونَ
So when they forgot what they were reminded of, We opened on them the gates of everything, until they gloated over what they were given, when (once again) We seized them unexpectedly, and suddenly they were in despair.
فَتَحۡنَا
We opened
فَتَّحۡنَا
We widely opened
The variant adds a shaddah to the letter ta' (Form II instead of Form I), shifting the meaning from a simple action of opening to an intensified action of opening widely or abundantly.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Ruways
وَكَذَٰلِكَ نُفَصِّلُ ٱلۡأٓيَٰتِ وَلِتَسۡتَبِينَ سَبِيلُ ٱلۡمُجۡرِمِينَ
In this way We make the signs distinct, and (We do this) so that the way of the sinners may become clear.
تَسۡتَبِينَ سَبِيلُ
way may become clear
تَسْتَبِينَ سَبِيلَ
you can realize the way
The case of 'sabīl' (way) changes from nominative (sabīlu) to accusative (sabīla). This shifts its role from being the subject of the verb to the direct object, consequently changing the verb's implicit subject from 3rd-person feminine ('the way becomes clear') to 2nd-person masculine ('you realize the way').
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
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.”’
يُنَجِّيكُم
rescues you
يُنجِيكُم
saves you
The verb changes from Form II (with a shaddah, indicating an intensive or repeated action of rescuing) to Form IV (with a sukoon and no shaddah, indicating the general action of saving).
Rawh, Ruways
قُلِ ٱللَّهُ يُنَجِّيكُم مِّنۡهَا وَمِن كُلِّ كَرۡبٖ ثُمَّ أَنتُمۡ تُشۡرِكُونَ
Say: ‘God rescues you from it, and from every distress, (but) then you associate.’
يُنَجِّيكُم
rescues you
يُنجِيكُم
saves you
The shift from Form II (yunajjīkum, with a shadda) to Form IV (yunjīkum, with a sukoon) changes the verb's nuance from an intensive or gradual rescuing to a direct, single act of saving.
Bazzi, Duri Abu 'Amr, Ibn Dhakwan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَإِذَا رَأَيۡتَ ٱلَّذِينَ يَخُوضُونَ فِيٓ ءَايَٰتِنَا فَأَعۡرِضۡ عَنۡهُمۡ حَتَّىٰ يَخُوضُواْ فِي حَدِيثٍ غَيۡرِهِۦۚ وَإِمَّا يُنسِيَنَّكَ ٱلشَّيۡطَٰنُ فَلَا تَقۡعُدۡ بَعۡدَ ٱلذِّكۡرَىٰ مَعَ ٱلۡقَوۡمِ ٱلظَّـٰلِمِينَ
When you see those who banter about Our signs, turn away from them until they banter about some other topic. If Satan makes you forget (this), do not sit, after (you give) the Reminder, with the people who are evildoers.
يُنسِيَنَّكَ
makes you forget
يُنَسِّيَنَّكَ
try hard to make you forget
Hafs uses the Form IV verb 'yunsiyannaka' meaning 'makes you forget'. The variant uses the Form II verb 'yunassiyannaka' with a fatha and a shaddah on the seen, which conveys intensity, deliberate effort, or repetition, meaning 'tries hard to make you forget'.
Hisham, Ibn Dhakwan
۞وَإِذۡ قَالَ إِبۡرَٰهِيمُ لِأَبِيهِ ءَازَرَ أَتَتَّخِذُ أَصۡنَامًا ءَالِهَةً إِنِّيٓ أَرَىٰكَ وَقَوۡمَكَ فِي ضَلَٰلٖ مُّبِينٖ
(Remember) when Abraham said to his father Āzar: ‘Do you take idols as gods? Surely I see you and your people are clearly astray.’
ءَازَرَ
Āzar
ءَازَرُ
Azar
Hafs reads the name with a fatha (Aazara) as an apposition (badal) to 'his father', while the variant reads it with a damma (Aazaru) as a vocative, meaning 'O Azar'.
Rawh, Ruways
وَكَيۡفَ أَخَافُ مَآ أَشۡرَكۡتُمۡ وَلَا تَخَافُونَ أَنَّكُمۡ أَشۡرَكۡتُم بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ عَلَيۡكُمۡ سُلۡطَٰنٗاۚ فَأَيُّ ٱلۡفَرِيقَيۡنِ أَحَقُّ بِٱلۡأَمۡنِۖ إِن كُنتُمۡ تَعۡلَمُونَ
How should I fear what you have associated, when you are not afraid to associate with God what He has not sent down on you any authority for?’ Which of the two groups has (more) right to security, if you know?
يُنَزِّلۡ
sent down
يُنزِلۡ
sent down
The verb changes from Form II (yunazzila) to Form IV (yunzila) by altering the vowels and removing the shaddah. While both mean 'sent down', Form II implies a gradual revelation, whereas Form IV suggests sending down all at once.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
وَتِلۡكَ حُجَّتُنَآ ءَاتَيۡنَٰهَآ إِبۡرَٰهِيمَ عَلَىٰ قَوۡمِهِۦۚ نَرۡفَعُ دَرَجَٰتٖ مَّن نَّشَآءُۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٞ
That (was) Our argument. We gave it to Abraham against his people. We raise in rank whomever We please. Surely your Lord is wise, knowing.
دَرَجَٰتٖ
in rank
دَرَجَٰتِ
degrees of
Hafs reads 'darajātin' with tanween (indefinite), whereas the variant reads 'darajāti' with a single kasrah, forming an idafa (possessive construct) meaning 'degrees of whomever'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
وَهُوَ ٱلَّذِيٓ أَنشَأَكُم مِّن نَّفۡسٖ وَٰحِدَةٖ فَمُسۡتَقَرّٞ وَمُسۡتَوۡدَعٞۗ قَدۡ فَصَّلۡنَا ٱلۡأٓيَٰتِ لِقَوۡمٖ يَفۡقَهُونَ
And He (it is) who produced you from one person, and (gave you) a dwelling place and a place of deposit. We have made the signs distinct for a people who understand.
فَمُسۡتَقَرّٞ
a dwelling place
فَمُسۡتَقِرّٞ
a settled one
The change in the vowel on the letter qaf from a fathah to a kasrah shifts the word from a noun of place or passive participle (mustaqarr - a dwelling place) to an active participle (mustaqirr - one who settles or a settled one).
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Susi
وَجَعَلُواْ لِلَّهِ شُرَكَآءَ ٱلۡجِنَّ وَخَلَقَهُمۡۖ وَخَرَقُواْ لَهُۥ بَنِينَ وَبَنَٰتِۭ بِغَيۡرِ عِلۡمٖۚ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يَصِفُونَ
They make the jinn associates with God, when He created them, and they assign to Him sons and daughters without any knowledge. Glory to Him! He is exalted above what they allege.
وَخَرَقُواْ
and they assign
وَخَرَّقُواْ
and they kept inventing
The addition of the shadda (doubling the letter ra') shifts the verb from Form I to Form II. This morphological change adds a sense of intensification and repetition, changing the meaning from a simple 'they assign' or 'fabricate' to 'they intensely/repeatedly kept inventing'.
Ibn Jummaz, Ibn Wardan, Qalun, 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
دَرَسَتْ
(That is) outdated
The voweling changes the verb from the second-person masculine singular 'darasta' (you have studied) to the third-person feminine singular 'darasat' (it has become outdated/vanished). This shifts the disbelievers' accusation from Muhammad studying to the verses themselves being ancient myths.
Hisham, Ibn Dhakwan, Rawh, Ruways
وَأَقۡسَمُواْ بِٱللَّهِ جَهۡدَ أَيۡمَٰنِهِمۡ لَئِن جَآءَتۡهُمۡ ءَايَةٞ لَّيُؤۡمِنُنَّ بِهَاۚ قُلۡ إِنَّمَا ٱلۡأٓيَٰتُ عِندَ ٱللَّهِۖ وَمَا يُشۡعِرُكُمۡ أَنَّهَآ إِذَا جَآءَتۡ لَا يُؤۡمِنُونَ
They have sworn by God the most solemn of their oaths: if indeed a sign comes to them, they will indeed believe in it. Say: ‘The signs (are) only with God.’ What will make you realize that, when it does come, they will not believe?
أَنَّهَآ
that
إِنَّهَا
Indeed
The change in the vowel of the hamza from fatha (anna) to kasra (inna) alters the sentence structure. 'Anna' creates a dependent clause ('that it...'), whereas 'Inna' begins a new, emphatic independent sentence ('Indeed, it...').
Bazzi, Duri Abu 'Amr, Idris, Ishaq, Qunbul, Rawh, Ruways, Shu'bah, Susi
أَفَغَيۡرَ ٱللَّهِ أَبۡتَغِي حَكَمٗا وَهُوَ ٱلَّذِيٓ أَنزَلَ إِلَيۡكُمُ ٱلۡكِتَٰبَ مُفَصَّلٗاۚ وَٱلَّذِينَ ءَاتَيۡنَٰهُمُ ٱلۡكِتَٰبَ يَعۡلَمُونَ أَنَّهُۥ مُنَزَّلٞ مِّن رَّبِّكَ بِٱلۡحَقِّۖ فَلَا تَكُونَنَّ مِنَ ٱلۡمُمۡتَرِينَ
Shall I seek (anyone) other than God as a judge? He (it is) who has sent down to you the Book, set forth distinctly. Those to whom We have (already) given the Book know that it is sent down from your Lord with the truth. Do not be one of the doubters.
مُنَزَّلٞ
sent down
مُنزَلٞ
sent down
Hafs uses the Form II passive participle (munazzal), which carries the nuance of gradual or repeated revelation, while the variant uses the Form IV passive participle (munzal), which denotes sending down as a single, complete whole.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَمَا لَكُمۡ أَلَّا تَأۡكُلُواْ مِمَّا ذُكِرَ ٱسۡمُ ٱللَّهِ عَلَيۡهِ وَقَدۡ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيۡكُمۡ إِلَّا مَا ٱضۡطُرِرۡتُمۡ إِلَيۡهِۗ وَإِنَّ كَثِيرٗا لَّيُضِلُّونَ بِأَهۡوَآئِهِم بِغَيۡرِ عِلۡمٍۚ إِنَّ رَبَّكَ هُوَ أَعۡلَمُ بِٱلۡمُعۡتَدِينَ
What is (the matter) with you that you do not eat from that over which the name of God has been mentioned, when He has already made distinct for you what He has forbidden you (to eat), unless you are forced to (eat) it? Surely many are indeed led astray by their (vain) desires without realizing (it). Surely your Lord – He knows about the transgressors.
فَصَّلَ / حَرَّمَ
He has made distinct / He has forbidden
فُصِّلَ / حُرِّمَ
has been detailed / has been prohibited
The verbs change from active 'He detailed/forbade' to passive 'has been detailed/prohibited' through a change in internal vowelization.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Susi
حَرَّمَ
He has forbidden
حُرِّمَ
has been prohibited
The verb changes from the active 'ḥarrama' (He has forbidden) to the passive 'ḥurrima' (has been prohibited) through a change in internal vowels.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Shu'bah
لَّيُضِلُّونَ
led astray
لَّيَضِلُّونَ
go astray
The change in the first vowel from damma (Form IV) to fatha (Form I) shifts the meaning of the verb from 'leading others astray' (transitive) to 'going astray themselves' (intransitive).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, 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.
حَرَجٗا
constricted
حَرِجاٗ
very constricted
The vowel on the letter ra' changes from a fatha (harajan) to a kasra (harijan). This shifts the word from a verbal noun meaning 'constriction' to an adjective emphasizing 'very constricted'.
Ibn Jummaz, Ibn Wardan, Qalun, Shu'bah, Warsh
يَصَّعَّدُ
climbing up
يَصۡعَدُ
ascending
Hafs uses an intensified verb form (Form V with assimilation) implying strenuous effort or struggle to climb, whereas the variant uses the base verb form (Form I) meaning simply to ascend.
Bazzi, Qunbul
وَكَذَٰلِكَ زَيَّنَ لِكَثِيرٖ مِّنَ ٱلۡمُشۡرِكِينَ قَتۡلَ أَوۡلَٰدِهِمۡ شُرَكَآؤُهُمۡ لِيُرۡدُوهُمۡ وَلِيَلۡبِسُواْ عَلَيۡهِمۡ دِينَهُمۡۖ وَلَوۡ شَآءَ ٱللَّهُ مَا فَعَلُوهُۖ فَذَرۡهُمۡ وَمَا يَفۡتَرُونَ
In this way their associates made the killing of their children appear enticing to many of the idolaters, in order that they might bring them to ruin and confuse their religion for them. If God had (so) pleased, they would not have done it. So leave them and what they forge.
زَيَّنَ
made appear enticing
زُيِّنَ
has been adorned
The verb changes from the active 'zayyana' (made appear enticing) to the passive 'zuyyina' (has been adorned), which inherently shifts the grammatical cases of the subsequent nouns in the Arabic text.
Hisham, Ibn Dhakwan
قَدۡ خَسِرَ ٱلَّذِينَ قَتَلُوٓاْ أَوۡلَٰدَهُمۡ سَفَهَۢا بِغَيۡرِ عِلۡمٖ وَحَرَّمُواْ مَا رَزَقَهُمُ ٱللَّهُ ٱفۡتِرَآءً عَلَى ٱللَّهِۚ قَدۡ ضَلُّواْ وَمَا كَانُواْ مُهۡتَدِينَ
Lost (are) those who kill their children in foolishness, without any knowledge, and forbid what God has provided them, forging (lies) against God. They have gone astray and are not (rightly) guided.
قَتَلُوٓاْ
kill
قَتَّلُواْ
kept killing
The verb changes from Form I (qatalū) to Form II (qattalū) by adding a shadda to the letter taa. This shifts the meaning from a simple action ('kill') to an intensive or repetitive action ('kept killing').
Bazzi, Hisham, Ibn Dhakwan, Qunbul
وَلَا تَقۡرَبُواْ مَالَ ٱلۡيَتِيمِ إِلَّا بِٱلَّتِي هِيَ أَحۡسَنُ حَتَّىٰ يَبۡلُغَ أَشُدَّهُۥۚ وَأَوۡفُواْ ٱلۡكَيۡلَ وَٱلۡمِيزَانَ بِٱلۡقِسۡطِۖ لَا نُكَلِّفُ نَفۡسًا إِلَّا وُسۡعَهَاۖ وَإِذَا قُلۡتُمۡ فَٱعۡدِلُواْ وَلَوۡ كَانَ ذَا قُرۡبَىٰۖ وَبِعَهۡدِ ٱللَّهِ أَوۡفُواْۚ ذَٰلِكُمۡ وَصَّىٰكُم بِهِۦ لَعَلَّكُمۡ تَذَكَّرُونَ
Do not go near the property of the orphan, except to improve it, until he reaches his maturity. Fill up the measure and the scale in justice. We do not burden anyone beyond their capacity. When you speak, be fair, even if he is a family member. Fulfill the covenant of God. That is what He has charged you with, so that you may take heed.
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
remind yourselves
The variant adds a shadda to the letter thal (تَذَّكَّرُونَ), indicating the assimilation (idgham) of an original second 'ta', shifting the nuance from passively 'taking heed' to actively 'reminding yourselves'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّ هَٰذَا صِرَٰطِي مُسۡتَقِيمٗا فَٱتَّبِعُوهُۖ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ فَتَفَرَّقَ بِكُمۡ عَن سَبِيلِهِۦۚ ذَٰلِكُمۡ وَصَّىٰكُم بِهِۦ لَعَلَّكُمۡ تَتَّقُونَ
And (know) that this is My straight path. So follow it, and do not follow the ways (of others), or it will diverge with you from His way. That is what He has charged you with, so that you may guard (yourselves).’
وَأَنَّ
And (know) that
وَإِنَّ
And indeed
The change from 'anna' (with fatha) to 'inna' (with kasra) shifts the grammatical structure from a subordinate clause ('and that') to a new, emphatic independent clause ('And indeed').
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq
فَتَفَرَّقَ
it will diverge
فَتَّفَرَّقَ
they divert
The variant adds a shadda to the letter ta (gemination), which assimilates an underlying second ta. The English translation reflects this by treating the non-human plural 'the ways' as plural ('they') rather than singular ('it'), and slightly shifts the meaning from 'diverge' to 'divert'.
Bazzi
مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُۥ عَشۡرُ أَمۡثَالِهَاۖ وَمَن جَآءَ بِٱلسَّيِّئَةِ فَلَا يُجۡزَىٰٓ إِلَّا مِثۡلَهَا وَهُمۡ لَا يُظۡلَمُونَ
Whoever brings a good deed will have ten equal to it, but whoever brings an evil deed will only be paid the equal of it – and they will not be done evil.
عَشۡرُ أَمۡثَالِهَا
ten equal to it
عَشۡرٌ أَمۡثَالُهَا
ten (others) like it
Hafs uses a genitive construct (mudaf and mudaf ilayh) reading 'ashru amthaliha ('ten of its like'). The variant reads 'ashrun amthaluha with tanween and a nominative adjective (na't or badal), meaning 'ten (other deeds that are) like it'.
Rawh, Ruways
قُلۡ إِنَّنِي هَدَىٰنِي رَبِّيٓ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ دِينٗا قِيَمٗا مِّلَّةَ إِبۡرَٰهِيمَ حَنِيفٗاۚ وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ
Say: ‘Surely my Lord has guided me to a straight path, a right religion, the creed of Abraham the Ḥanīf. He was not one of the idolaters.’
قِيَمٗا
right
قَيِّماٗ
truly upright
The word changes its morphological pattern from 'qiyaman' to the intensive form 'qayyiman' by altering the vowels and adding a shaddah, shifting the nuance from 'right' to 'truly upright' or 'established'.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
ٱتَّبِعُواْ مَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُمۡ وَلَا تَتَّبِعُواْ مِن دُونِهِۦٓ أَوۡلِيَآءَۗ قَلِيلٗا مَّا تَذَكَّرُونَ
Follow what has been sent down to you from your Lord, and do not follow any allies other than Him. Little do you take heed!
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
remember
The variant adds a shadda (tashdid) to the dhal, assimilating an underlying 'ta' (from tatadhakkarūna). This shifts the phonetic weight and yields a slight semantic shift in translation from 'taking heed' to 'remembering' or emphasizing the continuous nature of the action.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
قَالَ فِيهَا تَحۡيَوۡنَ وَفِيهَا تَمُوتُونَ وَمِنۡهَا تُخۡرَجُونَ
He said, ‘On it you will live and on it you will die, and from it you will be brought forth.’
تُخۡرَجُونَ
you will be brought forth
تَخۡرُجُونَ
you come out
The verb changes from the passive form 'tukhrajūna' (you will be brought forth) in Hafs to the active form 'takhrujūna' (you come out) in the variant by altering the vowel marks (harakat) while retaining the exact same consonantal skeleton.
Abu Al-Harith, Duri Al-Kisa'i, Ibn Dhakwan, Idris, Ishaq, Rawh, Ruways
يَٰبَنِيٓ ءَادَمَ قَدۡ أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسٗا يُوَٰرِي سَوۡءَٰتِكُمۡ وَرِيشٗاۖ وَلِبَاسُ ٱلتَّقۡوَىٰ ذَٰلِكَ خَيۡرٞۚ ذَٰلِكَ مِنۡ ءَايَٰتِ ٱللَّهِ لَعَلَّهُمۡ يَذَّكَّرُونَ
Sons of Adam! We sent down on you clothing – it covers your shameful parts – and feathers. Yet the clothing of guarding (yourselves) – that is better. That is one of the signs of God, so that they may take heed.
وَلِبَاسُ
Yet the clothing
وَلِبَاسَ
and the garment
The final vowel changes from a damma (nominative) to a fatha (accusative). In Hafs, it is the subject of a new sentence. In the variant, it is grammatically conjoined to the earlier accusative objects of what was 'sent down'.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
يَٰبَنِيٓ ءَادَمَ إِمَّا يَأۡتِيَنَّكُمۡ رُسُلٞ مِّنكُمۡ يَقُصُّونَ عَلَيۡكُمۡ ءَايَٰتِي فَمَنِ ٱتَّقَىٰ وَأَصۡلَحَ فَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
Sons of Adam! If messengers from among you should come to you, recounting to you My signs, whoever guards (himself) and sets (things) right – (there will be) no fear on them, nor will they sorrow.
خَوۡفٌ
fear
خَوۡفَ
fear shall ever be
The word changes from nominative with tanween (simple negation) to accusative without tanween (absolute negation, indicating categorical denial of any fear whatsoever).
Rawh, Ruways
إِنَّ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا وَٱسۡتَكۡبَرُواْ عَنۡهَا لَا تُفَتَّحُ لَهُمۡ أَبۡوَٰبُ ٱلسَّمَآءِ وَلَا يَدۡخُلُونَ ٱلۡجَنَّةَ حَتَّىٰ يَلِجَ ٱلۡجَمَلُ فِي سَمِّ ٱلۡخِيَاطِۚ وَكَذَٰلِكَ نَجۡزِي ٱلۡمُجۡرِمِينَ
Surely those who call Our signs a lie, and are arrogant about it – the gates of the sky will not be opened for them, nor will they enter the Garden, until the camel passes through the eye of the needle. In this way We repay the sinners.
تُفَتَّحُ
opened
تُفۡتَحُ
opened
Hafs uses the Form II passive verb (tufattahu) with a shaddah, indicating an intensive or repeated action (opened widely or repeatedly). The variant uses the Form I passive verb (tuftahu) with a sukoon, indicating the simple action of being opened. The meaning shifts slightly in intensity due to the harakat difference.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Susi
وَنَادَىٰٓ أَصۡحَٰبُ ٱلۡجَنَّةِ أَصۡحَٰبَ ٱلنَّارِ أَن قَدۡ وَجَدۡنَا مَا وَعَدَنَا رَبُّنَا حَقّٗا فَهَلۡ وَجَدتُّم مَّا وَعَدَ رَبُّكُمۡ حَقّٗاۖ قَالُواْ نَعَمۡۚ فَأَذَّنَ مُؤَذِّنُۢ بَيۡنَهُمۡ أَن لَّعۡنَةُ ٱللَّهِ عَلَى ٱلظَّـٰلِمِينَ
The companions of the Garden will call out to the companions of the Fire: ‘We have found what our Lord promised us (to be) true. So have you found what your Lord promised (to be) true?’ They will say, ‘Yes!’ And then a caller will call out among them: ‘The curse of God is on the evildoers,
أَن لَّعۡنَةُ
The curse
أَنَّ لَعۡنَةَ
Indeed, the curse
In Hafs, 'an' is lightened (mukhaffafah) and 'la'natu' is in the nominative case. In the variant, 'anna' is emphasized (thaqilah) meaning 'indeed', which changes 'la'nata' to the accusative case.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq
إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ فِي سِتَّةِ أَيَّامٖ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ يُغۡشِي ٱلَّيۡلَ ٱلنَّهَارَ يَطۡلُبُهُۥ حَثِيثٗا وَٱلشَّمۡسَ وَٱلۡقَمَرَ وَٱلنُّجُومَ مُسَخَّرَٰتِۭ بِأَمۡرِهِۦٓۗ أَلَا لَهُ ٱلۡخَلۡقُ وَٱلۡأَمۡرُۗ تَبَارَكَ ٱللَّهُ رَبُّ ٱلۡعَٰلَمِينَ
Surely your Lord is God, who created the heavens and the earth in six days. Then He mounted the throne. The night covers the day, which it pursues urgently, and the sun, and the moon, and the stars are subjected, (all) by His command. Is it not (a fact) that to Him (belong) the creation and the command? Blessed (be) God, Lord of the worlds!
يُغۡشِي
covers
يُغَشِّي
tightly overwhelm
The Hafs reading uses the Form IV verb (yughshī), meaning 'to cover', while the variant uses the Form II verb (yughashshī) with a fat-hah on the ghayn and a shaddah on the shin. This morphological shift to Form II adds an intensive meaning, changing it to 'tightly overwhelm' or cover heavily.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Rawh, Ruways, Shu'bah
وَٱلشَّمۡسَ وَٱلۡقَمَرَ وَٱلنُّجُومَ مُسَخَّرَٰتِ
and the sun, and the moon, and the stars are subjected
وَٱلشَّمۡسُ وَٱلۡقَمَرُ وَٱلنُّجُومُ مُسَخَّرَٰتٌ
And the sun and the moon and the stars are subjected
Hafs reads the nouns in the accusative case (mansub) as coordinated objects of the previous verb, while the variant reads them in the nominative case (marfu'), creating a new, independent nominal sentence.
Hisham, Ibn Dhakwan
وَهُوَ ٱلَّذِي يُرۡسِلُ ٱلرِّيَٰحَ بُشۡرَۢا بَيۡنَ يَدَيۡ رَحۡمَتِهِۦۖ حَتَّىٰٓ إِذَآ أَقَلَّتۡ سَحَابٗا ثِقَالٗا سُقۡنَٰهُ لِبَلَدٖ مَّيِّتٖ فَأَنزَلۡنَا بِهِ ٱلۡمَآءَ فَأَخۡرَجۡنَا بِهِۦ مِن كُلِّ ٱلثَّمَرَٰتِۚ كَذَٰلِكَ نُخۡرِجُ ٱلۡمَوۡتَىٰ لَعَلَّكُمۡ تَذَكَّرُونَ
He (it is) who sends the winds as good news before His mercy, until, when it brings a cloud heavy (with rain), We drive it to some barren land, and send down water by means of it, and bring forth by means of it every (kind of) fruit. In this way We bring forth the dead, so that you may take heed.
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant adds a shadda to the letter dhal (تَذَّكَّرُونَ), which represents an assimilated 'ta' (from originally تتذكرون). This intensifies the verb's meaning, shifting it from simply taking heed to constantly or deeply remembering.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَٱلۡبَلَدُ ٱلطَّيِّبُ يَخۡرُجُ نَبَاتُهُۥ بِإِذۡنِ رَبِّهِۦۖ وَٱلَّذِي خَبُثَ لَا يَخۡرُجُ إِلَّا نَكِدٗاۚ كَذَٰلِكَ نُصَرِّفُ ٱلۡأٓيَٰتِ لِقَوۡمٖ يَشۡكُرُونَ
(As for) the good land, its vegetation comes forth by the permission of its Lord, but (as for) the bad, (its vegetation) comes forth only poorly. In this way We vary the signs for a people who are thankful.
يَخۡرُجُ
comes forth
يُخۡرِجُ
bring out
The verb changes from the intransitive Form I (yakhruju, 'comes forth') to the transitive Form IV (yukhriju, 'bring out'), shifting the focus from the vegetation emerging on its own to the land actively producing it.
Ibn Wardan
أُبَلِّغُكُمۡ رِسَٰلَٰتِ رَبِّي وَأَنصَحُ لَكُمۡ وَأَعۡلَمُ مِنَ ٱللَّهِ مَا لَا تَعۡلَمُونَ
I deliver to you the messages of my Lord and I offer advice to you. I know from God what you do not know.
أُبَلِّغُكُمۡ
I deliver to you
أُبۡلِغُكُمۡ
I compile and proclaim to you
The verb shifts from Form II (with a shaddah on the lam, implying continuous or repeated delivery) in Hafs to Form IV (with a sukoon on the ba, implying a single act of proclaiming or compiling) in the variant.
Duri Abu 'Amr, Susi
أُبَلِّغُكُمۡ رِسَٰلَٰتِ رَبِّي وَأَنَا۠ لَكُمۡ نَاصِحٌ أَمِينٌ
I deliver to you the messages of my Lord and I am a trustworthy adviser for you.
أُبَلِّغُكُمۡ
I deliver to you
أُبۡلِغُكُمۡ
I compile and proclaim to you
The difference is in the verb form indicated by the vowels and shadda; Hafs uses Form II (uballighu) implying continuous delivery, while the variant uses Form IV (ublighu) implying a single, comprehensive act of conveying or proclaiming.
Duri Abu 'Amr, Susi
وَلَوۡ أَنَّ أَهۡلَ ٱلۡقُرَىٰٓ ءَامَنُواْ وَٱتَّقَوۡاْ لَفَتَحۡنَا عَلَيۡهِم بَرَكَٰتٖ مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ وَلَٰكِن كَذَّبُواْ فَأَخَذۡنَٰهُم بِمَا كَانُواْ يَكۡسِبُونَ
Yet if the people of the towns had believed and guarded (themselves), We would indeed have opened on them blessings from the sky and the earth. But they called (it) a lie, so We seized them for what they had earned.
لَفَتَحۡنَا
We would indeed have opened
لَفَتَّحۡنَا
We would surely have widely opened
The variant reads the verb in Form II (with a shadda on the taa) instead of Form I. This intensifies the meaning, shifting it from simply 'opening' to 'opening widely' or 'opening abundantly'.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Ruways
وَقَالَ ٱلۡمَلَأُ مِن قَوۡمِ فِرۡعَوۡنَ أَتَذَرُ مُوسَىٰ وَقَوۡمَهُۥ لِيُفۡسِدُواْ فِي ٱلۡأَرۡضِ وَيَذَرَكَ وَءَالِهَتَكَۚ قَالَ سَنُقَتِّلُ أَبۡنَآءَهُمۡ وَنَسۡتَحۡيِۦ نِسَآءَهُمۡ وَإِنَّا فَوۡقَهُمۡ قَٰهِرُونَ
The assembly of the people of Pharaoh said, ‘Will you leave Moses and his people to foment corruption on the earth and to forsake you and your gods?’ He said, ‘We shall kill their sons and keep their women alive. Surely we shall be supreme over them!’
سَنُقَتِّلُ
We shall kill
سَنَقْتُلُ
We will kill
Hafs uses the Form II verb (sanuqattilu), which denotes an intensive, repeated, or mass action (slaughtering). The variant uses the Form I verb (sanaqtulu), which denotes the basic, general act of killing.
Bazzi, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh
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.
يُقَتِّلُونَ
killing
يَقْتُلُونَ
killing
Hafs uses the Form II verb (yuqattilūna), which implies intensive, repeated, or extensive slaughter. The variant uses the Form I verb (yaqtulūna), which denotes the simple act of killing.
Qalun, Warsh
وَٱلَّذِينَ يُمَسِّكُونَ بِٱلۡكِتَٰبِ وَأَقَامُواْ ٱلصَّلَوٰةَ إِنَّا لَا نُضِيعُ أَجۡرَ ٱلۡمُصۡلِحِينَ
Those who hold fast the Book and observe the prayer – surely We do not let the reward of those who set (things) right go to waste.
يُمَسِّكُونَ
hold fast
يُمْسِكُونَ
adhere
Hafs uses the Form II verb (yumassikūna) with a shaddah, indicating intensity, repetition, and great effort in holding fast to the Scripture. The variant reads it as a Form IV verb (yumsikūna) with a sukoon on the meem, which carries the general meaning to hold, keep to, or adhere.
Shu'bah
إِذۡ تَسۡتَغِيثُونَ رَبَّكُمۡ فَٱسۡتَجَابَ لَكُمۡ أَنِّي مُمِدُّكُم بِأَلۡفٖ مِّنَ ٱلۡمَلَـٰٓئِكَةِ مُرۡدِفِينَ
(Remember) when you were calling on your Lord for help, and He responded to you: ‘I am going to increase you with a thousand angels following behind.’
مُرۡدِفِينَ
following behind
مُرْدَفِينَ
succeeding one another
The vowel on the letter dal changes from a kasra to a fatha, shifting the word from an active participle (murdifīn: those who follow behind) to a passive participle (murdafīn: those who are made to follow / succeed one another).
Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
إِذۡ يُغَشِّيكُمُ ٱلنُّعَاسَ أَمَنَةٗ مِّنۡهُ وَيُنَزِّلُ عَلَيۡكُم مِّنَ ٱلسَّمَآءِ مَآءٗ لِّيُطَهِّرَكُم بِهِۦ وَيُذۡهِبَ عَنكُمۡ رِجۡزَ ٱلشَّيۡطَٰنِ وَلِيَرۡبِطَ عَلَىٰ قُلُوبِكُمۡ وَيُثَبِّتَ بِهِ ٱلۡأَقۡدَامَ
(Remember) when He covered you with slumber as a security from Him, and sent down on you water from the sky, so that He might purify you by means of it, and take away from you the abomination of Satan, and that he might strengthen your hearts and make firm (your) feet by means of it.
يُغَشِّيكُمُ ٱلنُّعَاسَ
He covered you with slumber
يَغۡشَىٰكُمُ ٱلنُّعَاسُ
drowsiness covering you
The verb vowels change from Form II to Form I, shifting the subject of the action from God to the 'slumber' itself. Consequently, the word for slumber changes from an accusative object (ending in fatha) to a nominative subject (ending in damma).
Bazzi, Duri Abu 'Amr, Qunbul, Susi
يُغَشِّيكُمُ
He covered you
يُغْشِيكُمُ
covering you
Hafs uses the Form II verb with a shaddah, implying intensive or repetitive covering. The Variant uses the Form IV verb without a shaddah, indicating a single or standard act of covering.
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
يُغَشِّيكُمُ
covered you
يُغْشِيكُمُ
covering you pl tightly
Hafs reads the verb in Form II (yughashshīkumu, with a shadda), which implies intensity or covering tightly. The variant reading (by Nafi' and others) is Form IV (yughshīkumu, without a shadda), meaning simply to cover. Note: The provided Variant English happens to explicitly translate the intensive Hafs reading.
Rawh, Ruways
إِن تَسۡتَفۡتِحُواْ فَقَدۡ جَآءَكُمُ ٱلۡفَتۡحُۖ وَإِن تَنتَهُواْ فَهُوَ خَيۡرٞ لَّكُمۡۖ وَإِن تَعُودُواْ نَعُدۡ وَلَن تُغۡنِيَ عَنكُمۡ فِئَتُكُمۡ شَيۡـٔٗا وَلَوۡ كَثُرَتۡ وَأَنَّ ٱللَّهَ مَعَ ٱلۡمُؤۡمِنِينَ
If you ask for a victory, the victory has already come to you. And if you stop, it will be better for you. But if you return, We shall return (too), and your cohort will be of no use to you, even if it should be numerous. (Know) that God is with the believers.
وَأَنَّ
(Know) that
وَإِنَّ
For indeed
Changing the vowel on the hamza from a fatha (anna) to a kasra (inna) shifts the grammar from a subordinate clause ('that') to an independent emphatic clause ('indeed').
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways, Shu'bah, Susi
وَإِذۡ يُرِيكُمُوهُمۡ إِذِ ٱلۡتَقَيۡتُمۡ فِيٓ أَعۡيُنِكُمۡ قَلِيلٗا وَيُقَلِّلُكُمۡ فِيٓ أَعۡيُنِهِمۡ لِيَقۡضِيَ ٱللَّهُ أَمۡرٗا كَانَ مَفۡعُولٗاۗ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ
(Remember) when He showed them to you – when you met – as few in your eyes, and He made you (appear as) few in their eyes. (This took place) so that God might decide the affair – it was done! To God all affairs are returned.
تُرۡجَعُ
are returned
تَرْجِعُ
return
The verb changes from the passive form 'turjaʿu' (are returned) in Hafs to the active form 'tarjiʿu' (return) in the variant, altering the vowels while keeping the consonantal skeleton identical.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways
وَأَعِدُّواْ لَهُم مَّا ٱسۡتَطَعۡتُم مِّن قُوَّةٖ وَمِن رِّبَاطِ ٱلۡخَيۡلِ تُرۡهِبُونَ بِهِۦ عَدُوَّ ٱللَّهِ وَعَدُوَّكُمۡ وَءَاخَرِينَ مِن دُونِهِمۡ لَا تَعۡلَمُونَهُمُ ٱللَّهُ يَعۡلَمُهُمۡۚ وَمَا تُنفِقُواْ مِن شَيۡءٖ فِي سَبِيلِ ٱللَّهِ يُوَفَّ إِلَيۡكُمۡ وَأَنتُمۡ لَا تُظۡلَمُونَ
Prepare for them whatever force and cavalry you can, to terrify by this means the enemy of God and your enemy, and others besides them. You do not know them, but God knows them. Whatever you contribute in the way of God will be repaid to you in full, and you will not be done evil.
تُرۡهِبُونَ
terrify
تُرَهِّبُونَ
strongly terrify
The variant reads the verb in Form II (with a shaddah and fat-hah on the ha'), which conveys an intensive meaning ('strongly terrify'), whereas Hafs reads it in Form IV with a sukoon.
Ruways
ٱلۡـَٰٔنَ خَفَّفَ ٱللَّهُ عَنكُمۡ وَعَلِمَ أَنَّ فِيكُمۡ ضَعۡفٗاۚ فَإِن يَكُن مِّنكُم مِّاْئَةٞ صَابِرَةٞ يَغۡلِبُواْ مِاْئَتَيۡنِۚ وَإِن يَكُن مِّنكُمۡ أَلۡفٞ يَغۡلِبُوٓاْ أَلۡفَيۡنِ بِإِذۡنِ ٱللَّهِۗ وَٱللَّهُ مَعَ ٱلصَّـٰبِرِينَ
Now God has lightened (the task) for you, and He knows that (there is) weakness in you. If (there) are a hundred of you (who are) patient, they will overcome two hundred, and if (there) are a thousand of you, they will overcome two thousand by the permission of God. God is with the patient.
ضَعۡفٗا
weakness
ضُعۡفٗا
weak people
A vowel change on the letter Dhad (from fatha to damma) shifts the interpretation from the abstract 'weakness' to referring to 'weak people'.
Ibn Jummaz, Ibn Wardan
وَإِن نَّكَثُوٓاْ أَيۡمَٰنَهُم مِّنۢ بَعۡدِ عَهۡدِهِمۡ وَطَعَنُواْ فِي دِينِكُمۡ فَقَٰتِلُوٓاْ أَئِمَّةَ ٱلۡكُفۡرِ إِنَّهُمۡ لَآ أَيۡمَٰنَ لَهُمۡ لَعَلَّهُمۡ يَنتَهُونَ
But if they break their oaths, after their treaty, and vilify your religion, fight the leaders of disbelief – surely they have no (binding) oaths – so that they stop (fighting).
أَيۡمَٰنَ
oaths
إِيمَانَ
faith
A change in voweling shifts the word from 'aymān' (oaths, from the root y-m-n) to 'īmān' (faith, from the root a-m-n), altering the meaning of what the deniers are said to lack.
Hisham, Ibn Dhakwan
إِنَّمَا ٱلنَّسِيٓءُ زِيَادَةٞ فِي ٱلۡكُفۡرِۖ يُضَلُّ بِهِ ٱلَّذِينَ كَفَرُواْ يُحِلُّونَهُۥ عَامٗا وَيُحَرِّمُونَهُۥ عَامٗا لِّيُوَاطِـُٔواْ عِدَّةَ مَا حَرَّمَ ٱللَّهُ فَيُحِلُّواْ مَا حَرَّمَ ٱللَّهُۚ زُيِّنَ لَهُمۡ سُوٓءُ أَعۡمَٰلِهِمۡۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡكَٰفِرِينَ
The postponement is an increase of disbelief by which those who disbelieve go astray. They make it profane (one) year, and make it sacred (another) year, to adjust the number (of months) God has made sacred, and to profane what God has made sacred. The evil of their deeds is made to appear enticing to them, but God does not guide the people who are disbelievers.
يُضَلُّ
go astray
يُضِلُّ
lead (others) astray
The verb changes from the passive form in Hafs (they are led astray / go astray) to the active transitive form in the variant (they lead others astray) due to a change in the diacritical vowels.
Rawh, Ruways
يُضَلُّ
are led astray
يَضِلُّ
go astray
The verb changes from the passive 'yuḍallu' in Hafs (they are led astray) to the active 'yaḍillu' in the variant (they go astray themselves).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Shu'bah, Susi, Warsh
إِلَّا تَنصُرُوهُ فَقَدۡ نَصَرَهُ ٱللَّهُ إِذۡ أَخۡرَجَهُ ٱلَّذِينَ كَفَرُواْ ثَانِيَ ٱثۡنَيۡنِ إِذۡ هُمَا فِي ٱلۡغَارِ إِذۡ يَقُولُ لِصَٰحِبِهِۦ لَا تَحۡزَنۡ إِنَّ ٱللَّهَ مَعَنَاۖ فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَيۡهِ وَأَيَّدَهُۥ بِجُنُودٖ لَّمۡ تَرَوۡهَا وَجَعَلَ كَلِمَةَ ٱلَّذِينَ كَفَرُواْ ٱلسُّفۡلَىٰۗ وَكَلِمَةُ ٱللَّهِ هِيَ ٱلۡعُلۡيَاۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
If you do not help him, God has already helped him, when those who disbelieved expelled him, the second of two: when the two were in the cave, (and) when he said to his companion, ‘Do not sorrow, (for) surely God is with us.’ Then God sent down His Sakīna on him, and supported him with forces which you did not see, and made the word of those who disbelieved the lowest, while the word of God is the highest. God is mighty, wise.
وَكَلِمَةُ
while the word
وَكَلِمَةَ
and the Word
The case vowel on the ta' marbuta changes from damma (nominative) in Hafs to fatha (accusative) in the variant (e.g., Ya'qub). In Hafs, it starts a new independent nominal sentence ('while the word of Allah is the highest'). In the variant, it is grammatically conjoined to the preceding clause, functioning as a direct object to the verb 'made' ('and made... the Word of Allah the highest').
Rawh, Ruways
وَمِنۡهُمُ ٱلَّذِينَ يُؤۡذُونَ ٱلنَّبِيَّ وَيَقُولُونَ هُوَ أُذُنٞۚ قُلۡ أُذُنُ خَيۡرٖ لَّكُمۡ يُؤۡمِنُ بِٱللَّهِ وَيُؤۡمِنُ لِلۡمُؤۡمِنِينَ وَرَحۡمَةٞ لِّلَّذِينَ ءَامَنُواْ مِنكُمۡۚ وَٱلَّذِينَ يُؤۡذُونَ رَسُولَ ٱللَّهِ لَهُمۡ عَذَابٌ أَلِيمٞ
(There are) some of them who hurt the prophet, and say, ‘He is all ears!’ Say: ‘Good ears for you! He believes in God and believes in the believers, and (he is) a mercy for those of you who believe. But those who hurt the messenger of God – for them (there is) a painful punishment.’
وَرَحۡمَةٞ
and (he is) a mercy
وَرَحۡمَةٍ
and in mercy
Hafs reads 'rahmatun' (mercy) in the nominative case, acting as a predicate ('and he is a mercy'). The variant reads 'rahmatin' in the genitive case, coordinating it with the preceding prepositional phrase ('he believes in the believers and in mercy').
Khalaf, Khallad
يَحۡذَرُ ٱلۡمُنَٰفِقُونَ أَن تُنَزَّلَ عَلَيۡهِمۡ سُورَةٞ تُنَبِّئُهُم بِمَا فِي قُلُوبِهِمۡۚ قُلِ ٱسۡتَهۡزِءُوٓاْ إِنَّ ٱللَّهَ مُخۡرِجٞ مَّا تَحۡذَرُونَ
The hypocrites are afraid that a sūra will be sent down against them, informing them of what is in their hearts. Say: ‘Go on mocking! Surely God will bring forth what you are afraid of.’
تُنَزَّلَ
be sent down
تُنزَلَ
be sent down
The Hafs reading uses the Form II passive verb (tunazzala), implying a gradual or repeated sending down. The variant uses the Form IV passive verb (tunzala), implying a single, complete act of sending down.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
خُذۡ مِنۡ أَمۡوَٰلِهِمۡ صَدَقَةٗ تُطَهِّرُهُمۡ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيۡهِمۡۖ إِنَّ صَلَوٰتَكَ سَكَنٞ لَّهُمۡۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
Take from their wealth a contribution, to cleanse them and purify them by means of it, and pray over them. Surely your prayers are a rest for them. God is hearing, knowing.
صَلَوٰتَكَ
your prayers
صَلَوَٰتِكَ
your prayers
Hafs reads the word as the singular 'ṣalātaka' (your prayer) with a fatḥah on the ta', while the variant reads it as the plural 'ṣalawātika' (your prayers) with a kasrah on the ta' for the accusative case.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
أَفَمَنۡ أَسَّسَ بُنۡيَٰنَهُۥ عَلَىٰ تَقۡوَىٰ مِنَ ٱللَّهِ وَرِضۡوَٰنٍ خَيۡرٌ أَم مَّنۡ أَسَّسَ بُنۡيَٰنَهُۥ عَلَىٰ شَفَا جُرُفٍ هَارٖ فَٱنۡهَارَ بِهِۦ فِي نَارِ جَهَنَّمَۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ
So is someone who founded his building on (the obligation of) guarding (oneself) against God, and (on His) approval, better, or someone who founded his building on the brink of a crumbling precipice, (which) then collapsed with him into the Fire of Gehenna? God does not guide the people who are evildoers.
أَسَّسَ بُنۡيَٰنَهُۥ
founded his building
ا۟سِّسَ بُنْيَٰنُهُۥ
whose structure is founded
The verb changes from the active 'assasa' (he founded) to the passive 'ussisa' (is founded). Consequently, the following noun changes from the accusative direct object 'bunyānahu' to the nominative deputy subject 'bunyānuhu'.
Hisham, Ibn Dhakwan, Qalun, Warsh
۞إِنَّ ٱللَّهَ ٱشۡتَرَىٰ مِنَ ٱلۡمُؤۡمِنِينَ أَنفُسَهُمۡ وَأَمۡوَٰلَهُم بِأَنَّ لَهُمُ ٱلۡجَنَّةَۚ يُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِ فَيَقۡتُلُونَ وَيُقۡتَلُونَۖ وَعۡدًا عَلَيۡهِ حَقّٗا فِي ٱلتَّوۡرَىٰةِ وَٱلۡإِنجِيلِ وَٱلۡقُرۡءَانِۚ وَمَنۡ أَوۡفَىٰ بِعَهۡدِهِۦ مِنَ ٱللَّهِۚ فَٱسۡتَبۡشِرُواْ بِبَيۡعِكُمُ ٱلَّذِي بَايَعۡتُم بِهِۦۚ وَذَٰلِكَ هُوَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ
Surely God has purchased from the believers their lives and their wealth with (the price of) the Garden (in store) for them. They fight in the way of God, and they kill and are killed. (That is) a promise binding on Him in the Torah, and the Gospel, and the Qur’ān. Who fulfills his covenant better than God? So welcome the good news of the bargain you have made with Him. That is the great triumph!
فَيَقۡتُلُونَ وَيُقۡتَلُونَ
they kill and are killed
فَيُقۡتَلُونَ وَيَقۡتُلُونَ
they get killed and kill
The vowels on the two verbs are swapped, changing the sequence from active then passive (Hafs) to passive then active (Variant).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ فِي سِتَّةِ أَيَّامٖ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ يُدَبِّرُ ٱلۡأَمۡرَۖ مَا مِن شَفِيعٍ إِلَّا مِنۢ بَعۡدِ إِذۡنِهِۦۚ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمۡ فَٱعۡبُدُوهُۚ أَفَلَا تَذَكَّرُونَ
Surely your Lord is God, who created the heavens and the earth in six days. Then He sat down on the throne. He directs the (whole) affair. (There is) no intercessor without His permission. That is God, your Lord, so serve Him! Will you not take heed?
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant reads with a shadda (tashdeed) on the letter dhāl, representing the assimilation of an original tā', which adds a sense of intensity and continuity to the meaning ('constantly remember') compared to the lighter form in Hafs ('take heed').
Abu Al-Harith, Duri Al-Kisa'i, Hafs, Idris, Ishaq, Khalaf, Khallad
إِلَيۡهِ مَرۡجِعُكُمۡ جَمِيعٗاۖ وَعۡدَ ٱللَّهِ حَقًّاۚ إِنَّهُۥ يَبۡدَؤُاْ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُۥ لِيَجۡزِيَ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ بِٱلۡقِسۡطِۚ وَٱلَّذِينَ كَفَرُواْ لَهُمۡ شَرَابٞ مِّنۡ حَمِيمٖ وَعَذَابٌ أَلِيمُۢ بِمَا كَانُواْ يَكۡفُرُونَ
To Him is your return – all (of you) – the promise of God in truth! Surely He brought about the creation, (and) then He restores it, so that He may repay those who believe and do righteous deeds in justice. But those who disbelieve – for them (there is) a drink of boiling (water) and a painful punishment, because they were disbelieving.
إِنَّهُۥ
Surely He
أَنَّهُۥ
that He
Hafs reads with a kasra on the hamza (innahu), beginning a new independent sentence ('Indeed, He...'). The variant reads with a fatha (annahu), making the clause subordinate and directly explaining the preceding 'promise' ('the promise... is that He...').
Ibn Jummaz, Ibn Wardan
۞وَلَوۡ يُعَجِّلُ ٱللَّهُ لِلنَّاسِ ٱلشَّرَّ ٱسۡتِعۡجَالَهُم بِٱلۡخَيۡرِ لَقُضِيَ إِلَيۡهِمۡ أَجَلُهُمۡۖ فَنَذَرُ ٱلَّذِينَ لَا يَرۡجُونَ لِقَآءَنَا فِي طُغۡيَٰنِهِمۡ يَعۡمَهُونَ
If God were to hurry the evil for the people, (as) their seeking to hurry the good, their time would indeed have been completed for them. But We leave those who do not expect the meeting with Us in their insolent transgression, wandering blindly.
لَقُضِيَ
would indeed have been completed
لَقَضَى
He would have fulfilled
Hafs reads the verb in the passive voice (quḍiya), whereas the variant reads it in the active voice (qaḍā) attributing the action directly to God, which also shifts 'their term' from the subject of the passive verb to the object of the active verb.
Hisham, Ibn Dhakwan, Rawh, Ruways
فَلَمَّآ أَنجَىٰهُمۡ إِذَا هُمۡ يَبۡغُونَ فِي ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّۗ يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّمَا بَغۡيُكُمۡ عَلَىٰٓ أَنفُسِكُمۖ مَّتَٰعَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ ثُمَّ إِلَيۡنَا مَرۡجِعُكُمۡ فَنُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ
Yet when He has rescued them, suddenly they become greedy on the earth without any right. People! Your envy is only against yourselves – (the fleeting) enjoyment of this present life. Then to Us is your return, and We shall inform you about what you have done.
مَّتَٰعَ
enjoyment
مَّتَٰعُ
is (only) the enjoyment
The word changes from the accusative case (mansub) in Hafs, acting as an adverbial expression of state or time, to the nominative case (marfu') in the variant, making it the predicate (khabar) of the sentence 'your oppression... is the enjoyment'.
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
وَٱلَّذِينَ كَسَبُواْ ٱلسَّيِّـَٔاتِ جَزَآءُ سَيِّئَةِۭ بِمِثۡلِهَا وَتَرۡهَقُهُمۡ ذِلَّةٞۖ مَّا لَهُم مِّنَ ٱللَّهِ مِنۡ عَاصِمٖۖ كَأَنَّمَآ أُغۡشِيَتۡ وُجُوهُهُمۡ قِطَعٗا مِّنَ ٱلَّيۡلِ مُظۡلِمًاۚ أُوْلَـٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ
But those who have done evil deeds – (the) payment for an evil deed is (an evil) like it – humiliation will cover them. They will have no protector from God. (It will be) as if their faces were covered (with) pieces of the darkness of night. Those are the companions of the Fire. There they will remain.
قِطَعٗا
pieces
قِطۡعٗا
dark phase
Hafs reads 'qiṭaʿan' (plural) meaning 'pieces', while the variant reads 'qiṭʿan' (singular noun) with a sukun on the letter ta, shifting the meaning to a 'portion' or 'dark phase' of the night.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Qunbul, Rawh, Ruways
قُلۡ هَلۡ مِن شُرَكَآئِكُم مَّن يَهۡدِيٓ إِلَى ٱلۡحَقِّۚ قُلِ ٱللَّهُ يَهۡدِي لِلۡحَقِّۗ أَفَمَن يَهۡدِيٓ إِلَى ٱلۡحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لَّا يَهِدِّيٓ إِلَّآ أَن يُهۡدَىٰۖ فَمَا لَكُمۡ كَيۡفَ تَحۡكُمُونَ
Say: ‘(Is there) any of your associates who (can) guide to the truth?’ Say: ‘God – He guides to the truth. Is He who guides to the truth more worthy to be followed, or he who does not guide unless he is guided? What is (the matter) with you? How do you judge?’
يَهِدِّيٓ
does not guide
يَهْدِي
cannot guide (anyone)
The skeletal text (rasm) is identical, but the vowels and shaddah differ. Hafs reads 'yahiddī' (a contraction of the Form VIII 'yahtadī'), meaning 'to find guidance' or 'guide oneself'. The variant reads 'yahdī' (Form I), meaning 'to guide others'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
هُوَ يُحۡيِۦ وَيُمِيتُ وَإِلَيۡهِ تُرۡجَعُونَ
He gives life and causes death, and to Him you will be returned.
تُرۡجَعُونَ
you will be returned
تَرۡجِعُونَ
you return
The verb changes from passive in Hafs (turja'ūna - will be returned) to active in the variant (tarji'ūna - return) due to a change in vowels.
Rawh, Ruways
وَمَا تَكُونُ فِي شَأۡنٖ وَمَا تَتۡلُواْ مِنۡهُ مِن قُرۡءَانٖ وَلَا تَعۡمَلُونَ مِنۡ عَمَلٍ إِلَّا كُنَّا عَلَيۡكُمۡ شُهُودًا إِذۡ تُفِيضُونَ فِيهِۚ وَمَا يَعۡزُبُ عَن رَّبِّكَ مِن مِّثۡقَالِ ذَرَّةٖ فِي ٱلۡأَرۡضِ وَلَا فِي ٱلسَّمَآءِ وَلَآ أَصۡغَرَ مِن ذَٰلِكَ وَلَآ أَكۡبَرَ إِلَّا فِي كِتَٰبٖ مُّبِينٍ
You are not (engaged) in any matter, nor do you recite any recitation of it, nor do you do any deed, except (that) We are witnesses over you when you are busy with it. Not (even) the weight of a speck on the earth or in the sky escapes from your Lord, nor (is there anything) smaller than that or greater, except (that it is recorded) in a clear Book.
أَصۡغَرَ
smaller
أَصْغَرُ
smaller
Hafs reads 'asghara' (and 'akbara') in the accusative case (with fathah) as a negation, while the variant reads 'asgharu' (and 'akbaru') in the nominative case (with dammah) as the subject of a new clause.
Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways
۞وَٱتۡلُ عَلَيۡهِمۡ نَبَأَ نُوحٍ إِذۡ قَالَ لِقَوۡمِهِۦ يَٰقَوۡمِ إِن كَانَ كَبُرَ عَلَيۡكُم مَّقَامِي وَتَذۡكِيرِي بِـَٔايَٰتِ ٱللَّهِ فَعَلَى ٱللَّهِ تَوَكَّلۡتُ فَأَجۡمِعُوٓاْ أَمۡرَكُمۡ وَشُرَكَآءَكُمۡ ثُمَّ لَا يَكُنۡ أَمۡرُكُمۡ عَلَيۡكُمۡ غُمَّةٗ ثُمَّ ٱقۡضُوٓاْ إِلَيَّ وَلَا تُنظِرُونِ
Recite to them the story of Noah: when he said to his people, ‘My people! If my stay (here) and my reminding (you) by the signs of God are hard on you, yet in God have I put my trust. So put together your plan, (you) and your associates. Then do not let your plan (be a cause of) distress for you. Then decide about me and do not spare me.
فَأَجۡمِعُوٓاْ أَمۡرَكُمۡ وَشُرَكَآءَكُمۡ
put together your plan, (you) and your associates
فَٱجۡمَعُوٓاْ أَمۡرَكُمۡ وَشُرَكَآءُكُمۡ
bring together all your matters, and so should your associates
The verb changes from Form IV (ajma'a - to resolve) to Form I (jama'a - to gather). Additionally, 'associates' changes from the accusative to the nominative case, making it an implied subject rather than a joined object.
Ruways
وَشُرَكَآءَكُمۡ
(you) and your associates
وَشُرَكَآؤُكُمۡ
and so should your associates
The case ending changes from accusative (with a fatha) to nominative (with a damma), shifting its grammatical role from an accompanying object to a coordinated subject.
Rawh
وَقَالَ مُوسَىٰ رَبَّنَآ إِنَّكَ ءَاتَيۡتَ فِرۡعَوۡنَ وَمَلَأَهُۥ زِينَةٗ وَأَمۡوَٰلٗا فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا رَبَّنَا لِيُضِلُّواْ عَن سَبِيلِكَۖ رَبَّنَا ٱطۡمِسۡ عَلَىٰٓ أَمۡوَٰلِهِمۡ وَٱشۡدُدۡ عَلَىٰ قُلُوبِهِمۡ فَلَا يُؤۡمِنُواْ حَتَّىٰ يَرَوُاْ ٱلۡعَذَابَ ٱلۡأَلِيمَ
Moses said, ‘Our Lord, surely You have given Pharaoh and his assembly splendor and wealth in this present life, Our Lord, so that they might lead (people) astray from Your way. Our Lord, obliterate their wealth and harden their hearts, so that they do not believe until they see the painful punishment.’
لِيُضِلُّواْ
lead (people) astray
لِيَضِلُّواْ
stray
The Hafs reading uses a damma on the prefix (li-yuḍillū), which corresponds to the transitive Form IV verb meaning 'to lead others astray'. The variant uses a fatha on the prefix (li-yaḍillū), corresponding to the intransitive Form I verb meaning 'to stray' themselves.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
۞وَجَٰوَزۡنَا بِبَنِيٓ إِسۡرَـٰٓءِيلَ ٱلۡبَحۡرَ فَأَتۡبَعَهُمۡ فِرۡعَوۡنُ وَجُنُودُهُۥ بَغۡيٗا وَعَدۡوًاۖ حَتَّىٰٓ إِذَآ أَدۡرَكَهُ ٱلۡغَرَقُ قَالَ ءَامَنتُ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا ٱلَّذِيٓ ءَامَنَتۡ بِهِۦ بَنُوٓاْ إِسۡرَـٰٓءِيلَ وَأَنَا۠ مِنَ ٱلۡمُسۡلِمِينَ
And We crossed the sea with the Sons of Israel, and Pharaoh and his forces followed them (out of) envy and enmity, until, when the drowning overtook him, he said, ‘I believe that (there is) no god but the One in whom the Sons of Israel believe. I am one of those who submit.’
أَنَّهُۥ
that
إِنَّهُۥ
Indeed
Hafs reads with a fathah on the hamzah (annahu), forming a subordinate clause ('I believe that...'). The variant reads with a kasrah (innahu), beginning a new independent clause with emphasis ('I have attained belief. Indeed...').
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
فَٱلۡيَوۡمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنۡ خَلۡفَكَ ءَايَةٗۚ وَإِنَّ كَثِيرٗا مِّنَ ٱلنَّاسِ عَنۡ ءَايَٰتِنَا لَغَٰفِلُونَ
Today We rescue you with your body, so that you may be a sign for those who succeed you. Yet surely many of the people are indeed oblivious of Our signs.’
نُنَجِّيكَ
rescue you
نُنْجِيكَ
save you
The verb shifts from Form II (nunajjīka, emphasizing intense or active rescuing) to Form IV (nunjīka, meaning to save). The letters remain identical, changing only in vowels and shaddah.
Rawh, Ruways
ثُمَّ نُنَجِّي رُسُلَنَا وَٱلَّذِينَ ءَامَنُواْۚ كَذَٰلِكَ حَقًّا عَلَيۡنَا نُنجِ ٱلۡمُؤۡمِنِينَ
Then We rescue Our messengers and those who believe. In this way – (it is) an obligation on Us – We shall rescue the believers.
نُنَجِّي
rescue
نُنْجِي
save
The variant reads the verb in Form IV (with a sukoon on the first nun and no shaddah on the jeem) instead of Form II (with a fatha on the nun and shaddah on the jeem), shifting the nuance from 'rescue' (intensive) to 'save'.
Rawh, Ruways
نُنجِ
We shall rescue
نُنَجِّ
to deliver
The verb shifts from Form IV (nunji) in Hafs to Form II (nunajji) in the variant. While both mean to save or deliver, the variant harmonizes the morphological form with the first verb in the verse.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Shu'bah, Susi, Warsh
وَأَنِ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِ يُمَتِّعۡكُم مَّتَٰعًا حَسَنًا إِلَىٰٓ أَجَلٖ مُّسَمّٗى وَيُؤۡتِ كُلَّ ذِي فَضۡلٖ فَضۡلَهُۥۖ وَإِن تَوَلَّوۡاْ فَإِنِّيٓ أَخَافُ عَلَيۡكُمۡ عَذَابَ يَوۡمٖ كَبِيرٍ
And: ‘Ask forgiveness from your Lord, then turn to Him (in repentance). He will give you good enjoyment (of life) for an appointed time, and give His favor to everyone (deserving) of favor. If you turn away – surely I fear for you the punishment of a great Day.
تَوَلَّوۡاْ
turn away
تَّوَلَّوۡاْ
turn away
The variant reads with a shadda on the initial ta' (tatawallaw -> ttawallaw), assimilating the second ta' of the present tense verb, whereas Hafs reads with a single, ungeminated ta' indicating its omission. The core meaning remains the same.
Bazzi
۞مَثَلُ ٱلۡفَرِيقَيۡنِ كَٱلۡأَعۡمَىٰ وَٱلۡأَصَمِّ وَٱلۡبَصِيرِ وَٱلسَّمِيعِۚ هَلۡ يَسۡتَوِيَانِ مَثَلًاۚ أَفَلَا تَذَكَّرُونَ
The parable of the two groups is like the blind and the deaf, and the sighted and the hearing. Are they equal in comparison? Will you not take heed?
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The Variant adds a shadda to the dhal, representing the assimilation (idgham) of a second ta' (from the original form tatadhakkarūna). This morphological intensification shifts the meaning from a general 'take heed' to a continuous 'constantly remember'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
قَالَ يَٰقَوۡمِ أَرَءَيۡتُمۡ إِن كُنتُ عَلَىٰ بَيِّنَةٖ مِّن رَّبِّي وَءَاتَىٰنِي رَحۡمَةٗ مِّنۡ عِندِهِۦ فَعُمِّيَتۡ عَلَيۡكُمۡ أَنُلۡزِمُكُمُوهَا وَأَنتُمۡ لَهَا كَٰرِهُونَ
He said, ‘My people! Do you see? If I (stand) on a clear sign from my Lord, and He has given me mercy from Himself, but it has been obscured for you, shall we compel you (to accept) it when you are unwilling?
فَعُمِّيَتۡ
has been obscured
فَعَمِيَتْ
became invisible
Hafs uses the passive Form II verb ('ummiyat) meaning 'it has been obscured', while the variant uses the active Form I verb ('amiyat) meaning 'it became invisible' or 'was hidden'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَيَٰقَوۡمِ مَن يَنصُرُنِي مِنَ ٱللَّهِ إِن طَرَدتُّهُمۡۚ أَفَلَا تَذَكَّرُونَ
My people! Who would help me against God if I drove them away? Will you not take heed?
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant adds a shadda to the dhal (tashdīd), reflecting the assimilation of an original second ta' (tatadhakkarūna). This intensified form implies a more continuous or profound act of remembering compared to the lighter form in Hafs.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَلَا يَنفَعُكُمۡ نُصۡحِيٓ إِنۡ أَرَدتُّ أَنۡ أَنصَحَ لَكُمۡ إِن كَانَ ٱللَّهُ يُرِيدُ أَن يُغۡوِيَكُمۡۚ هُوَ رَبُّكُمۡ وَإِلَيۡهِ تُرۡجَعُونَ
My advice will not benefit you – (even) if I wish to advise you – if God wishes to make you err. He is your Lord, and to Him you will be returned.’
تُرۡجَعُونَ
you will be returned
تَرْجِعُونَ
you return
The verb changes from the passive 'will be returned' (turja'ūn) to the active 'return' (tarji'ūn), simply by altering the vowels.
Rawh, Ruways
حَتَّىٰٓ إِذَا جَآءَ أَمۡرُنَا وَفَارَ ٱلتَّنُّورُ قُلۡنَا ٱحۡمِلۡ فِيهَا مِن كُلّٖ زَوۡجَيۡنِ ٱثۡنَيۡنِ وَأَهۡلَكَ إِلَّا مَن سَبَقَ عَلَيۡهِ ٱلۡقَوۡلُ وَمَنۡ ءَامَنَۚ وَمَآ ءَامَنَ مَعَهُۥٓ إِلَّا قَلِيلٞ
– Until, when Our command came and the oven boiled, We said, ‘Load into it two of every kind, a pair, and your family – except for the one against whom the word has (already) gone forth – and whoever has believed.’ But only a few had believed with him.
كُلّٖ
every kind
كُلِّ
each female and male kind
Hafs reads with tanween (kullin), making it independent ('of every kind'). The Variant reads without tanween (kulli) in a possessive construct (mudaf), meaning 'of every pair'.
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
۞وَقَالَ ٱرۡكَبُواْ فِيهَا بِسۡمِ ٱللَّهِ مَجۡرٜىٰهَا وَمُرۡسَىٰهَآۚ إِنَّ رَبِّي لَغَفُورٞ رَّحِيمٞ
And he said, ‘Sail in it! In the name of God (is) its running and its anchoring. Surely my Lord is indeed forgiving, compassionate.’
مَجۡر۪ىٰهَا
its running
مُجۡر۪ىٰهَا
who causes it to sail
Hafs reads with a fatha on the meem (derived from the Form I verb), meaning 'its running' or 'its sailing'. The variant reads with a damma on the meem (derived from the causative Form IV verb), shifting the meaning to the active causative 'who causes it to sail'.
Duri Abu 'Amr, Susi, Warsh
قَالَ يَٰنُوحُ إِنَّهُۥ لَيۡسَ مِنۡ أَهۡلِكَۖ إِنَّهُۥ عَمَلٌ غَيۡرُ صَٰلِحٖۖ فَلَا تَسۡـَٔلۡنِ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌۖ إِنِّيٓ أَعِظُكَ أَن تَكُونَ مِنَ ٱلۡجَٰهِلِينَ
He said, ‘Noah! Surely he is not one of your family. Surely it is an unrighteous deed. So do not ask Me about what you have no knowledge of. Surely I admonish you not to be one of the ignorant.’
عَمَلٌ
deed
عَمِلَ
acted
The word changes from the noun 'amalun (a deed) to the past tense verb 'amila (he acted). This shifts the meaning from describing his son's nature ('it is an unrighteous deed') to his son's actions ('he acted unrighteously').
Abu Al-Harith, Duri Al-Kisa'i, Rawh, Ruways
فَلَا تَسۡـَٔلۡنِ
do not ask Me
فَلَا تَسْـَٔلَنِّۦ
never ask me
The variant adds an emphatic nun (indicated by the shaddah and fatha on the lam), intensifying the prohibition from a simple 'do not ask' to a strong 'never ask'.
Bazzi, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh
فَإِن تَوَلَّوۡاْ فَقَدۡ أَبۡلَغۡتُكُم مَّآ أُرۡسِلۡتُ بِهِۦٓ إِلَيۡكُمۡۚ وَيَسۡتَخۡلِفُ رَبِّي قَوۡمًا غَيۡرَكُمۡ وَلَا تَضُرُّونَهُۥ شَيۡـًٔاۚ إِنَّ رَبِّي عَلَىٰ كُلِّ شَيۡءٍ حَفِيظٞ
If you turn away, I have delivered to you what I was sent to you with, and my Lord will make another people succeed you, and you will not harm Him at all. Surely my Lord is a watcher over everything.’
تَوَلَّوۡاْ
you turn away
تَّوَلَّوۡاْ
youpl turn away
The variant reads with a shadda on the ta, reflecting the assimilation of an original second ta into the first (tatawallaw -> ttawallaw). Hafs reads with a single ta, omitting the second one for brevity. Both refer to the 2nd person plural 'you turn away'.
Bazzi
قَالُواْ يَٰلُوطُ إِنَّا رُسُلُ رَبِّكَ لَن يَصِلُوٓاْ إِلَيۡكَۖ فَأَسۡرِ بِأَهۡلِكَ بِقِطۡعٖ مِّنَ ٱلَّيۡلِ وَلَا يَلۡتَفِتۡ مِنكُمۡ أَحَدٌ إِلَّا ٱمۡرَأَتَكَۖ إِنَّهُۥ مُصِيبُهَا مَآ أَصَابَهُمۡۚ إِنَّ مَوۡعِدَهُمُ ٱلصُّبۡحُۚ أَلَيۡسَ ٱلصُّبۡحُ بِقَرِيبٖ
They said, ‘Lot! Surely we are messengers of your Lord. They will not reach you. So journey with your family in a part of the night, and let none of you turn around, except your wife, (for) surely what is about to smite them is going to smite her. Surely their appointment is the morning. Is the morning not near?’
ٱمۡرَأَتَكَ
except your wife
ٱمۡرَأَتُكَ
except for your wife
The accusative case in Hafs (fat'hah) makes 'your wife' an exception from those traveling ('family'), while the nominative case (dammah) in the variant makes her an exception from those prohibited from looking back ('none of you').
Bazzi, Duri Abu 'Amr, Qunbul, Susi
قَالُواْ يَٰشُعَيۡبُ أَصَلَوٰتُكَ تَأۡمُرُكَ أَن نَّتۡرُكَ مَا يَعۡبُدُ ءَابَآؤُنَآ أَوۡ أَن نَّفۡعَلَ فِيٓ أَمۡوَٰلِنَا مَا نَشَـٰٓؤُاْۖ إِنَّكَ لَأَنتَ ٱلۡحَلِيمُ ٱلرَّشِيدُ
They said, ‘Shu‘ayb! Does your prayer command you that we should abandon what our fathers have served, or that (we should abandon) doing what we please with our wealth? Surely you – you indeed are the tolerant (and) right-minded one.’
أَصَلَوٰتُكَ
your prayer
أَصَلَوَٰتُكَ
your prayers
Hafs reads the word as a singular noun 'prayer' (aṣalātuka), while the variant reads it as a plural noun 'prayers' (aṣalawātuka) by pronouncing the letter wāw.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
۞وَأَمَّا ٱلَّذِينَ سُعِدُواْ فَفِي ٱلۡجَنَّةِ خَٰلِدِينَ فِيهَا مَا دَامَتِ ٱلسَّمَٰوَٰتُ وَٱلۡأَرۡضُ إِلَّا مَا شَآءَ رَبُّكَۖ عَطَآءً غَيۡرَ مَجۡذُوذٖ
But as for those who are happy, (they will be) in the Garden, there to remain as long as the heavens and earth endure, except as your Lord pleases – an unceasing gift.
سُعِدُواْ
are happy
سَعِدُواْ
have become happy
Hafs reads the verb with a damma on the first letter as a passive verb 'su'idū' (were made happy), whereas the variant reads it with a fatha as an active verb 'sa'idū' (became happy).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَإِنَّ كُلّٗا لَّمَّا لَيُوَفِّيَنَّهُمۡ رَبُّكَ أَعۡمَٰلَهُمۡۚ إِنَّهُۥ بِمَا يَعۡمَلُونَ خَبِيرٞ
Surely each (of them) – when your Lord will indeed pay them in full for their deeds. Surely He is aware of what they do.
وَإِنَّ كُلّٗا لَّمَّا
Surely each (of them) – when
وَإِن كُلّاٗ لَّمَا
Yet to every one of them
The variant removes the shaddah from 'inna' (making it the lightened 'in') and from 'lamma' (making it 'lama'), altering the grammatical particles used for emphasis while preserving the overall meaning.
Bazzi, Qalun, Qunbul, Shu'bah, Warsh
وَلِلَّهِ غَيۡبُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَإِلَيۡهِ يُرۡجَعُ ٱلۡأَمۡرُ كُلُّهُۥ فَٱعۡبُدۡهُ وَتَوَكَّلۡ عَلَيۡهِۚ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ
To God (belongs) the unseen in the heavens and the earth, and to Him the affair – all of it – will be returned. So serve Him and put your trust in Him! Your Lord is not oblivious of what you do.
يُرۡجَعُ
will be returned
يَرۡجِعُ
returns
The verb changes from the passive 'yurja'u' (will be returned) in Hafs to the active 'yarji'u' (returns) in the variant, shifting the grammatical voice.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Rawh, Ruways
وَلَقَدۡ هَمَّتۡ بِهِۦۖ وَهَمَّ بِهَا لَوۡلَآ أَن رَّءَا بُرۡهَٰنَ رَبِّهِۦۚ كَذَٰلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَۚ إِنَّهُۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ
Certainly she was obsessed with him, and he would have been obsessed with her, if (it had) not (been) that he saw a proof of his Lord. (It happened) in this way in order that We might turn evil and immorality away from him. Surely he was one of Our devoted servants.
ٱلۡمُخۡلَصِينَ
devoted
ٱلۡمُخۡلِصِينَ
sincere
The word changes from a passive participle (al-mukhlaṣīn, meaning chosen or purified) in Hafs to an active participle (al-mukhliṣīn, meaning sincere) in the variant due to a change in the vowel on the letter lam from fatha to kasra.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Rawh, Ruways, Susi
فَلَمَّا سَمِعَتۡ بِمَكۡرِهِنَّ أَرۡسَلَتۡ إِلَيۡهِنَّ وَأَعۡتَدَتۡ لَهُنَّ مُتَّكَـٔٗا وَءَاتَتۡ كُلَّ وَٰحِدَةٖ مِّنۡهُنَّ سِكِّينٗا وَقَالَتِ ٱخۡرُجۡ عَلَيۡهِنَّۖ فَلَمَّا رَأَيۡنَهُۥٓ أَكۡبَرۡنَهُۥ وَقَطَّعۡنَ أَيۡدِيَهُنَّ وَقُلۡنَ حَٰشَ لِلَّهِ مَا هَٰذَا بَشَرًا إِنۡ هَٰذَآ إِلَّا مَلَكٞ كَرِيمٞ
When she heard their cunning (gossip), she sent for them, and prepared a banquet for them, and gave each one of them a knife. Then she said (to Joseph), ‘Come forth to (wait on) them.’ When they saw him, they admired him, and cut their hands, and said, ‘God preserve (us)! This is no (mere) mortal. This is nothing but a splendid angel!’
مُتَّكَـٔٗا
a banquet
مُتۡكٗا
citrus fruits
The Hafs reading 'muttaka'an' means a banquet or a place to recline. The variant reading 'mutkan' alters the vowels and drops the hamza (while sharing the same consonantal rasm), changing the word to mean a citron or citrus fruit, which contextually aligns with giving them knives to cut it.
Ibn Jummaz, Ibn Wardan
قَالَ رَبِّ ٱلسِّجۡنُ أَحَبُّ إِلَيَّ مِمَّا يَدۡعُونَنِيٓ إِلَيۡهِۖ وَإِلَّا تَصۡرِفۡ عَنِّي كَيۡدَهُنَّ أَصۡبُ إِلَيۡهِنَّ وَأَكُن مِّنَ ٱلۡجَٰهِلِينَ
He said, ‘My Lord, prison is preferable to me than what they invite me to. But unless You turn their plot away from me, I shall give in to them, and I shall become one of the ignorant.’
ٱلسِّجۡنُ
prison
ٱلسَّجۡنُ
imprisonment
Changing the vowel on the letter seen from a kasrah to a fatha changes the word from a concrete noun meaning the physical place ('prison') to a verbal noun/masdar indicating the action itself ('imprisonment').
Rawh, Ruways
قَالَ هَلۡ ءَامَنُكُمۡ عَلَيۡهِ إِلَّا كَمَآ أَمِنتُكُمۡ عَلَىٰٓ أَخِيهِ مِن قَبۡلُ فَٱللَّهُ خَيۡرٌ حَٰفِظٗاۖ وَهُوَ أَرۡحَمُ ٱلرَّـٰحِمِينَ
He said, ‘Shall I trust you with him as I trusted you with his brother before? God is the best Watcher, and He (is) the most compassionate of the compassionate.’
حَٰفِظٗا
Watcher
حِفْظٗا
preservation
The word changes from the active participle 'ḥāfiẓan' (Watcher/Protector) in Hafs to the verbal noun 'ḥifẓan' (preservation) in the variant reading, sharing the same Uthmani rasm (حفظا).
Abu Al-Harith, Duri Al-Kisa'i, Hafs, Idris, Ishaq, Khalaf, Khallad
فَبَدَأَ بِأَوۡعِيَتِهِمۡ قَبۡلَ وِعَآءِ أَخِيهِ ثُمَّ ٱسۡتَخۡرَجَهَا مِن وِعَآءِ أَخِيهِۚ كَذَٰلِكَ كِدۡنَا لِيُوسُفَۖ مَا كَانَ لِيَأۡخُذَ أَخَاهُ فِي دِينِ ٱلۡمَلِكِ إِلَّآ أَن يَشَآءَ ٱللَّهُۚ نَرۡفَعُ دَرَجَٰتٖ مَّن نَّشَآءُۗ وَفَوۡقَ كُلِّ ذِي عِلۡمٍ عَلِيمٞ
So he began with their packs before (searching) his brother’s pack, (and) then he brought it out of his brother’s pack. In this way We plotted for (the sake of) Joseph. He was not one to take his brother, in (accord with) the religion of the king, unless God had (so) pleased. We raise in rank whomever We please, and above everyone who has knowledge is the One who knows.
دَرَجَٰتٖ
in rank
دَرَجَٰتِ
the degrees (ranks) of
The Hafs reading uses tanween (darajātin), acting as an adverbial specification ('We raise whom We please in rank/degrees'), while the variant drops the tanween to form an Idafah possessive construction ('We raise the degrees of whomever').
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, 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.
كُذِبُواْ
lied to
كُذِّبُواْ
deemed liars
The change from Form I passive (كُذِبُوا - were lied to) to Form II passive (كُذِّبُوا - were deemed liars) occurs by adding a shaddah, shifting the meaning from the messengers thinking they were given false promises to them thinking their people completely rejected them as liars.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَهُوَ ٱلَّذِي مَدَّ ٱلۡأَرۡضَ وَجَعَلَ فِيهَا رَوَٰسِيَ وَأَنۡهَٰرٗاۖ وَمِن كُلِّ ٱلثَّمَرَٰتِ جَعَلَ فِيهَا زَوۡجَيۡنِ ٱثۡنَيۡنِۖ يُغۡشِي ٱلَّيۡلَ ٱلنَّهَارَۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَتَفَكَّرُونَ
He (it is) who stretched out the earth, and placed on it firm mountains and rivers. And of all the fruits He has placed on it two in pairs. He covers the day with the night. Surely in that are signs indeed for a people who reflect.
يُغۡشِي
covers
يُغَشِّي
tightly overwhelm
The variant uses Form II (yughashshī) with a shadda (tashdeed) instead of Hafs's Form IV (yughshī), which shifts the verb's form to indicate intensification, meaning to cover completely or tightly.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways, Shu'bah
وَفِي ٱلۡأَرۡضِ قِطَعٞ مُّتَجَٰوِرَٰتٞ وَجَنَّـٰتٞ مِّنۡ أَعۡنَٰبٖ وَزَرۡعٞ وَنَخِيلٞ صِنۡوَانٞ وَغَيۡرُ صِنۡوَانٖ يُسۡقَىٰ بِمَآءٖ وَٰحِدٖ وَنُفَضِّلُ بَعۡضَهَا عَلَىٰ بَعۡضٖ فِي ٱلۡأُكُلِۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَعۡقِلُونَ
On the earth (there are) parts neighboring (each other), and gardens of grapes, and (fields of) crops, and palm trees, (growing in) bunches and singly, (all) watered with one water. Yet We favor some of it over others in fruit. Surely in that are signs indeed for a people who understand.
وَزَرۡعٞ وَنَخِيلٞ
and (fields of) crops, and palm trees
وَزَرْعٖ وَنَخِيلٖ
and (of) vegetation and (of) date-palms
Hafs reads in the nominative case (marfu'), conjoining the words to 'gardens' (jannatun). The variant reads them in the genitive case (majrur), conjoining them to 'vines' (a'nabin), meaning 'gardens of vines, of vegetation, and of date-palms'.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Shu'bah, Warsh
أَفَمَنۡ هُوَ قَآئِمٌ عَلَىٰ كُلِّ نَفۡسِۭ بِمَا كَسَبَتۡۗ وَجَعَلُواْ لِلَّهِ شُرَكَآءَ قُلۡ سَمُّوهُمۡۚ أَمۡ تُنَبِّـُٔونَهُۥ بِمَا لَا يَعۡلَمُ فِي ٱلۡأَرۡضِ أَم بِظَٰهِرٖ مِّنَ ٱلۡقَوۡلِۗ بَلۡ زُيِّنَ لِلَّذِينَ كَفَرُواْ مَكۡرُهُمۡ وَصُدُّواْ عَنِ ٱلسَّبِيلِۗ وَمَن يُضۡلِلِ ٱللَّهُ فَمَا لَهُۥ مِنۡ هَادٖ
Is He who stands over every person for what he has earned [. . .]? They have set up associates for God. Say: ‘Name them! Or will you inform Him about what He does not know on the earth, or about what is said openly?’ No! Their scheming is made to appear enticing to those who disbelieve, and they are kept from the way. Whoever God leads astray has no guide.
وَصُدُّواْ
they are kept
وَصَدُّواْ
they barred
The vowel on the letter Sad changes from a damma in Hafs to a fatha in the variant, changing the verb from the passive voice (they were kept away) to the active voice (they barred others).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
يَمۡحُواْ ٱللَّهُ مَا يَشَآءُ وَيُثۡبِتُۖ وَعِندَهُۥٓ أُمُّ ٱلۡكِتَٰبِ
God blots out whatever He pleases, and He confirms (whatever He pleases). With Him is the mother of the Book.
وَيُثۡبِتُ
and He confirms
وَيُثَبِّتُ
and He firmly keeps
The reading shifts from the Form IV verb 'yuthbitu' (He confirms) to the Form II verb 'yuthabbitu' (He firmly keeps). The consonantal skeleton remains the same, but the change in vowels and the addition of a shaddah intensify the meaning of the action.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Warsh
وَقَدۡ مَكَرَ ٱلَّذِينَ مِن قَبۡلِهِمۡ فَلِلَّهِ ٱلۡمَكۡرُ جَمِيعٗاۖ يَعۡلَمُ مَا تَكۡسِبُ كُلُّ نَفۡسٖۗ وَسَيَعۡلَمُ ٱلۡكُفَّـٰرُ لِمَنۡ عُقۡبَى ٱلدَّارِ
Those who were before them schemed, but the scheme (belongs) to God altogether. He knows what every person earns, and soon the disbelievers will know to whom the outcome of the Home (belongs).
ٱلۡكُفَّٰرُ
the disbelievers
اُ۬لْكَٰفِرُ
the denier
The word changes from the plural 'al-kuffār' (the disbelievers) to the singular 'al-kāfir' (the denier). Both words share the identical consonantal skeleton (الكفر) in the Uthmani script; the variation relies purely on the vowels and the placement of the dagger alif.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
ٱللَّهِ ٱلَّذِي لَهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ وَوَيۡلٞ لِّلۡكَٰفِرِينَ مِنۡ عَذَابٖ شَدِيدٍ
God who – to Him (belongs) whatever is in the heavens and whatever is on the earth. Woe to the disbelievers because of a harsh punishment!
ٱللَّهِ
God
اِ۬للَّهُ
(He is) Allah
Hafs reads the word with a kasrah (genitive case) as an apposition continuing from the previous verse. The variant reads it with a dammah (nominative case), making it an independent sentence.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
ٱللَّهِ
God
ٱللَّهُ
(He is) Allah
Hafs reads 'Allah' in the genitive case (majrur) as an apposition continuing from the attributes in the previous verse. The variant reads it in the nominative case (marfu') to begin a completely new sentence, implying '(He is) Allah'.
Ruways
وَجَعَلُواْ لِلَّهِ أَندَادٗا لِّيُضِلُّواْ عَن سَبِيلِهِۦۗ قُلۡ تَمَتَّعُواْ فَإِنَّ مَصِيرَكُمۡ إِلَى ٱلنَّارِ
They have set up rivals to God in order to lead (people) astray from His way. Say: ‘Enjoy (yourselves)! Surely your destination is to the Fire!’
لِّيُضِلُّواْ
to lead (people) astray
لِّيَضِلُّواْ
to stray
The vowel change on the first letter from Damma (yu) to Fatha (ya) changes the verb from the causative Form IV 'to lead others astray' to the intransitive Form I 'to stray themselves'.
Bazzi, Duri Abu 'Amr, Qunbul, Ruways, Susi
إِلَّا عِبَادَكَ مِنۡهُمُ ٱلۡمُخۡلَصِينَ
– except for Your devoted servants among them.’
ٱلۡمُخۡلَصِينَ
devoted
ٱلۡمُخۡلِصِينَ
sincere
The vowel on the letter lām changes from a fatḥah in Hafs to a kasrah in the variant. This shifts the word from a passive participle (ism maf'ūl) meaning 'those chosen/purified' (devoted) to an active participle (ism fā'il) meaning 'those who purify their faith' (sincere).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Rawh, Ruways, Susi
قَالَ هَٰذَا صِرَٰطٌ عَلَيَّ مُسۡتَقِيمٌ
He said, ‘This is the straight path (incumbent) on Me.
عَلَيَّ
(incumbent) on Me
عَلِيٌّ
high
A change in vowels alters the word from a preposition combined with a pronoun ('alayya' - upon Me) to an adjective ('aliyyun' - high or exalted).
Rawh, Ruways
قَالَ أَبَشَّرۡتُمُونِي عَلَىٰٓ أَن مَّسَّنِيَ ٱلۡكِبَرُ فَبِمَ تُبَشِّرُونَ
He said, ‘Do you give me good news, even though old age has touched me? What good news do you give me?’
تُبَشِّرُونَ
do you give me
تُبَشِّرُونِ
could you give me
The variant changes the final vowel on the nun from a fatha to a kasrah, which serves to imply the addition of an elided first-person object pronoun ('me'), whereas Hafs does not affix the explicit pronoun suffix.
Bazzi, Qalun, Qunbul, Warsh
إِلَّآ ءَالَ لُوطٍ إِنَّا لَمُنَجُّوهُمۡ أَجۡمَعِينَ
except for the house(hold) of Lot. Surely we shall indeed rescue them – all (of them)
لَمُنَجُّوهُمۡ
rescue them
لَمُنْجُوهُمْ
save them
The difference lies in the verb form: Hafs uses Form II (لَمُنَجُّوهُمۡ) with a shaddah on the jeem, which can imply a more intense or drawn-out process of rescuing. The variant reading uses Form IV (لَمُنْجُوهُمْ) with a sukoon on the noon and a light jeem, denoting the general act of saving.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways
يُنَزِّلُ ٱلۡمَلَـٰٓئِكَةَ بِٱلرُّوحِ مِنۡ أَمۡرِهِۦ عَلَىٰ مَن يَشَآءُ مِنۡ عِبَادِهِۦٓ أَنۡ أَنذِرُوٓاْ أَنَّهُۥ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱتَّقُونِ
He sends down the angels with the spirit of His command on whomever He pleases of His servants: ‘Give warning that (there is) no god but Me, so guard (yourselves) against Me!’
يُنَزِّلُ
He sends down
يُنزِلُ
He sends down
The verb shifts from Form II (yunazzilu), implying a gradual or repeated sending down, to Form IV (yunzilu), implying a singular or immediate act of sending down.
Bazzi, Duri Abu 'Amr, Qunbul, Ruways, Susi
يُنَزِّلُ ٱلۡمَلَٰٓئِكَةَ
He sends down the angels
تُنَزَّلُ ٱلۡمَلَٰٓئِكَةُ
The angels are bestowed from on high
The verb changes from the active 'He sends down' (يُنَزِّلُ) to the passive 'are sent down / bestowed' (تُنَزَّلُ), changing 'the angels' from the grammatical object to the subject.
Rawh
وَسَخَّرَ لَكُمُ ٱلَّيۡلَ وَٱلنَّهَارَ وَٱلشَّمۡسَ وَٱلۡقَمَرَۖ وَٱلنُّجُومُ مُسَخَّرَٰتُۢ بِأَمۡرِهِۦٓۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَعۡقِلُونَ
He subjected the night and the day for you, and the sun and the moon, and the stars (are) subjected by His command. Surely in that are signs indeed for a people who understand.
وَٱلشَّمۡسَ وَٱلۡقَمَرَ
and the sun and the moon,
وَٱلشَّمۡسُ وَٱلۡقَمَرُ
And the sun and the moon
The words for 'the sun' and 'the moon' change from accusative objects (fatha) of the previous verb to nominative subjects (damma) of a new nominal sentence, grouping them with 'the stars'.
Hisham, Ibn Dhakwan
وَٱلنُّجُومُ مُسَخَّرَٰتُۢ
and the stars (are) subjected
وَالنُّجُومَ مُسَخَّرَٰتِۢ
and the stars—(all) subjected
In Hafs, 'the stars' is in the nominative case as the subject of a new clause. In the variant, 'the stars' is in the accusative case, continuing the list of objects subjected by Him, with 'subjected' functioning as a circumstantial modifier (hal) in the accusative case.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
أَفَمَن يَخۡلُقُ كَمَن لَّا يَخۡلُقُۚ أَفَلَا تَذَكَّرُونَ
Is the One who creates like the one who does not create? Will you not take heed?
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant adds a shadda (tashdid) on the letter dhal, indicating the assimilation of a 'ta' prefix into the 'dhal' (tadhdhakkarūn instead of tadhakkarūn). This intensification alters the meaning slightly to imply continuous or emphasized remembrance.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
ثُمَّ يَوۡمَ ٱلۡقِيَٰمَةِ يُخۡزِيهِمۡ وَيَقُولُ أَيۡنَ شُرَكَآءِيَ ٱلَّذِينَ كُنتُمۡ تُشَـٰٓقُّونَ فِيهِمۡۚ قَالَ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ إِنَّ ٱلۡخِزۡيَ ٱلۡيَوۡمَ وَٱلسُّوٓءَ عَلَى ٱلۡكَٰفِرِينَ
Then on the Day of Resurrection He will disgrace them, and say, ‘Where are My associates for whose sake you broke away?’ Those who were given the knowledge will say, ‘Surely today disgrace and evil are on the disbelievers,
تُشَٰٓقُّونَ
you broke away
تُشَٰٓقُّونِ
you used to oppose Me
The vowel on the final 'nun' changes from a fatha in Hafs to a kasra in the variant. This kasra indicates an elided first-person object pronoun (ya al-mutakallim), thereby adding the specific meaning 'Me' to the verb.
Qalun, Warsh
إِن تَحۡرِصۡ عَلَىٰ هُدَىٰهُمۡ فَإِنَّ ٱللَّهَ لَا يَهۡدِي مَن يُضِلُّۖ وَمَا لَهُم مِّن نَّـٰصِرِينَ
If you are eager for their guidance – surely God does not guide those whom He leads astray. They will have no helpers.
يَهۡدِي
guide
يُهْد۪ىٰ
be guided
The verb changes from the active 'yahdī' (He guides) to the passive 'yuhdā' (is guided), shifting the grammatical focus from Allah's action to the state of those led astray.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
إِنَّمَا قَوۡلُنَا لِشَيۡءٍ إِذَآ أَرَدۡنَٰهُ أَن نَّقُولَ لَهُۥ كُن فَيَكُونُ
Our only word to a thing, when We intend it, is that We say to it, ‘Be!’ and it is.
فَيَكُونُ
and it is
فَيَكُونَ
so it is
The vowel on the letter nun changes from a damma (nominative) to a fatha (accusative/subjunctive). In Hafs, it is read as an independent indicative clause ('and it is'). In the variant, it is read in the subjunctive case coupled with the preceding particle of intent ('so that it is' or 'so it is').
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan
وَيَجۡعَلُونَ لِلَّهِ مَا يَكۡرَهُونَۚ وَتَصِفُ أَلۡسِنَتُهُمُ ٱلۡكَذِبَ أَنَّ لَهُمُ ٱلۡحُسۡنَىٰۚ لَا جَرَمَ أَنَّ لَهُمُ ٱلنَّارَ وَأَنَّهُم مُّفۡرَطُونَ
They assign to God what they (themselves) dislike, and their tongues allege the lie that the best is for them. (There is) no doubt that the Fire (is fitting) for them, and that they (will) be rushed (into it).
مُّفۡرَطُونَ
rushed
مُّفْرِطُونَ
neglecting
The vowel on the letter ra' changes from a fatha to a kasrah, shifting the word from a passive participle (those rushed into the Fire) to an active participle (those neglecting their duties or exceeding bounds).
Ibn Jummaz, Ibn Wardan
مُّفۡرَطُونَ
rushed (into it)
مُّفْرِطُونَ
gone too far
The vowel on the letter ra' changes from a fatha in Hafs (passive participle) to a kasra in the variant (active participle). This shifts the meaning from being rushed into the Fire (passive) to those who actively exceed bounds or go too far (active).
Qalun, Warsh
۞إِنَّ ٱللَّهَ يَأۡمُرُ بِٱلۡعَدۡلِ وَٱلۡإِحۡسَٰنِ وَإِيتَآيِٕ ذِي ٱلۡقُرۡبَىٰ وَيَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِ وَٱلۡبَغۡيِۚ يَعِظُكُمۡ لَعَلَّكُمۡ تَذَكَّرُونَ
Surely God commands justice and good, and giving to family, and He forbids immorality, and wrong, and envy. He admonishes you so that you may take heed.
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant recitation adds a shaddah (tashdeed) to the letter dhal, indicating the assimilation of an underlying second 'ta' (tatadhakkarun). This morphological emphasis intensifies the meaning from simply taking heed to continuously and deeply remembering.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَإِذَا بَدَّلۡنَآ ءَايَةٗ مَّكَانَ ءَايَةٖ وَٱللَّهُ أَعۡلَمُ بِمَا يُنَزِّلُ قَالُوٓاْ إِنَّمَآ أَنتَ مُفۡتَرِۭۚ بَلۡ أَكۡثَرُهُمۡ لَا يَعۡلَمُونَ
When We exchange a verse in place of (another) verse – and God knows what He sends down – they say, ‘You are only a forger!’ No! But most of them do not know (anything).
يُنَزِّلُ
He sends down
يُنزِلُ
He sends down
The verb shifts from Form II (yunazzilu), which implies sending down gradually or in stages, to Form IV (yunzilu), which simply means sending down in a general sense or all at once.
Bazzi, Duri Abu 'Amr, Qunbul, Susi
وَكُلَّ إِنسَٰنٍ أَلۡزَمۡنَٰهُ طَـٰٓئِرَهُۥ فِي عُنُقِهِۦۖ وَنُخۡرِجُ لَهُۥ يَوۡمَ ٱلۡقِيَٰمَةِ كِتَٰبٗا يَلۡقَىٰهُ مَنشُورًا
And every human – We have fastened his fate to him on his neck, and We shall bring forth a book for him on the Day of Resurrection, which he will find unrolled.
يَلۡقَىٰهُ
he will find
يُلَقَّاهُ
he will receive
The verb changes from the active 'yalqāhu' (he will find it) to the passive 'yulaqqāhu' (he will be made to receive it), altering the focus from the act of finding to the act of receiving.
وَإِذَآ أَرَدۡنَآ أَن نُّهۡلِكَ قَرۡيَةً أَمَرۡنَا مُتۡرَفِيهَا فَفَسَقُواْ فِيهَا فَحَقَّ عَلَيۡهَا ٱلۡقَوۡلُ فَدَمَّرۡنَٰهَا تَدۡمِيرٗا
When We wish to destroy a town, We (first) command its affluent ones, and they act wickedly in it, so that the word against it is proved true, and We destroy it completely.
أَمَرۡنَا
We command
أَمَّرْنَا
We make in command
The variant adds a shaddah to the letter mim, changing the verb from Form I (to command) to Form II (to appoint as commanders / give authority).
Rawh, Ruways
وَلَقَدۡ صَرَّفۡنَا فِي هَٰذَا ٱلۡقُرۡءَانِ لِيَذَّكَّرُواْ وَمَا يَزِيدُهُمۡ إِلَّا نُفُورٗا
Certainly We have varied (the signs) in this Qur’ān, so that they may take heed, but it only increases them in aversion (to it).
لِيَذَّكَّرُواْ
take heed
لِيَذْكُرُواْ
remember
The Hafs reading uses a shaddah on the dhal and a fatha on the kaf (from Form V), meaning 'to take heed' or 'to reflect'. The variant uses a sukoon on the dhal and a dammah on the kaf (Form I), meaning 'to remember'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَنُنَزِّلُ مِنَ ٱلۡقُرۡءَانِ مَا هُوَ شِفَآءٞ وَرَحۡمَةٞ لِّلۡمُؤۡمِنِينَ وَلَا يَزِيدُ ٱلظَّـٰلِمِينَ إِلَّا خَسَارٗا
What We send down of the Qur’ān is a healing and mercy for the believers, but it only increases the evildoers in loss.
وَنُنَزِّلُ
We send down
وَنُنزِلُ
We send down
The verb changes from Form II (nunazzilu), which implies sending down gradually or in stages, to Form IV (nunzilu), which implies sending down in a general or single act.
Duri Abu 'Amr, Rawh, Ruways, Susi
قَالَ لَقَدۡ عَلِمۡتَ مَآ أَنزَلَ هَـٰٓؤُلَآءِ إِلَّا رَبُّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ بَصَآئِرَ وَإِنِّي لَأَظُنُّكَ يَٰفِرۡعَوۡنُ مَثۡبُورٗا
He said, ‘Certainly you know that no one has sent down these (signs) as clear proofs except the Lord of the heavens and the earth. Pharaoh! Surely I think you are doomed indeed.’
عَلِمۡتَ
you know
عَلِمۡتُ
I have known
The vowel on the pronoun suffix 'taa' changes from a fatha (2nd person singular, 'you know') to a damma (1st person singular, 'I know'). This shifts the statement from Moses declaring Pharaoh's knowledge to Moses asserting his own knowledge.
Abu Al-Harith, Duri Al-Kisa'i
هُنَالِكَ ٱلۡوَلَٰيَةُ لِلَّهِ ٱلۡحَقِّۚ هُوَ خَيۡرٞ ثَوَابٗا وَخَيۡرٌ عُقۡبٗا
In such a case protection (belongs only) to God, the True One. He is best in reward, and best in final outcome.
ٱلۡوَلَٰيَةُ
protection
ٱلۡوِلَٰيَةُ
authority
Changing the vowel on the first letter (waw) from a fatha to a kasrah shifts the meaning of the verbal noun from 'protection' or 'alliance' (walāyah) to 'authority' or 'dominion' (wilāyah).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَٱضۡرِبۡ لَهُم مَّثَلَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا كَمَآءٍ أَنزَلۡنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ فَأَصۡبَحَ هَشِيمٗا تَذۡرُوهُ ٱلرِّيَٰحُۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ مُّقۡتَدِرًا
Strike for them a parable of this present life: (It is) like water which We send down from the sky, and the vegetation of the earth mingles with it, and it becomes stubble which the winds scatter. God is powerful over everything.
تَذۡرُوهُ ٱلرِّيَٰحُ
which the winds scatter
تُذۡرُوهُ ٱلرِّيَٰحُ
scattered by the winds
The vowel change on the verb shifts it from the active voice ('which the winds scatter') to the passive voice ('scattered by the winds').
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
۞مَّآ أَشۡهَدتُّهُمۡ خَلۡقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَلَا خَلۡقَ أَنفُسِهِمۡ وَمَا كُنتُ مُتَّخِذَ ٱلۡمُضِلِّينَ عَضُدٗا
I did not make them witnesses of the creation of the heavens and the earth, nor of the creation of themselves. I am not one to take those who lead (others) astray (for) support.
كُنتُ
I am
كُنتَ
were you
The vowel on the letter ta changes from a damma (u) to a fatha (a), shifting the pronoun from the first person singular ('I', referring to Allah) to the second person singular ('you', referring to the Prophet).
Ibn Jummaz, Ibn Wardan
وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤۡمِنُوٓاْ إِذۡ جَآءَهُمُ ٱلۡهُدَىٰ وَيَسۡتَغۡفِرُواْ رَبَّهُمۡ إِلَّآ أَن تَأۡتِيَهُمۡ سُنَّةُ ٱلۡأَوَّلِينَ أَوۡ يَأۡتِيَهُمُ ٱلۡعَذَابُ قُبُلٗا
Nothing prevented the people from believing, when the guidance came to them, and from asking forgiveness from their Lord, except that the customary way of those of old should come upon them, or the punishment come upon them head on.
قُبُلٗا
head on
قِبَلاٗ
face to face
The vowels change from 'qubulan' to 'qibalan', altering the nuance from 'head on' to 'face to face' or 'directly'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَتِلۡكَ ٱلۡقُرَىٰٓ أَهۡلَكۡنَٰهُمۡ لَمَّا ظَلَمُواْ وَجَعَلۡنَا لِمَهۡلِكِهِم مَّوۡعِدٗا
Those towns – We destroyed them when they did evil, and We set an appointment for their destruction.
لِمَهۡلِكِهِم
destruction
لِمُهْلَكِهِم
annihilation
The vowel change from a fatha (mahlik) to a damma (muhlak) shifts the derivation from a Form I verbal noun to a Form IV passive participle or noun of place/time, slightly altering the nuance from 'destruction' to 'annihilation'.
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
قَالَ فَإِنِ ٱتَّبَعۡتَنِي فَلَا تَسۡـَٔلۡنِي عَن شَيۡءٍ حَتَّىٰٓ أُحۡدِثَ لَكَ مِنۡهُ ذِكۡرٗا
He said, ‘If you follow (me), do not ask me about anything, until I mention it to you.’
تَسۡـَٔلۡنِي
ask me
تَسْـَٔلَنِّے
ever ask me
The variant adds the emphatic nun (nun al-tawkid) with a shadda, changing the vowel on the lam to a fatha. This shifts the meaning from a simple prohibition to a strong, emphatic one.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
فَٱنطَلَقَا حَتَّىٰٓ إِذَآ أَتَيَآ أَهۡلَ قَرۡيَةٍ ٱسۡتَطۡعَمَآ أَهۡلَهَا فَأَبَوۡاْ أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارٗا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُۥۖ قَالَ لَوۡ شِئۡتَ لَتَّخَذۡتَ عَلَيۡهِ أَجۡرٗا
So they both set out (and continued on) until, when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. They both found in it a wall on the verge of collapse, and he set it up. He said, ‘If you had wished, you could indeed have taken a reward for that.’
لَتَّخَذۡتَ
could indeed have taken
لَتَخِذۡتَ
could have taken
Hafs reads with a shaddah on the taa' and a fatha on the khaa' (Form VIII verb 'ittakhadha', implying effort or emphasis). The variant reads with a single taa' (no shaddah) and a kasrah on the khaa' (Form I verb 'takhidha'). The Uthmani skeleton (rasm) is identical, but the diacritical marks shift the morphological form while retaining the same core meaning of taking.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
وَأَمَّا مَنۡ ءَامَنَ وَعَمِلَ صَٰلِحٗا فَلَهُۥ جَزَآءً ٱلۡحُسۡنَىٰۖ وَسَنَقُولُ لَهُۥ مِنۡ أَمۡرِنَا يُسۡرٗا
But as for the one who believes, and does righteousness, for him (there is) the good payment, and we shall speak to him something easy from our command.”
جَزَآءً
payment
جَزَآءُ
repayment for
Hafs reads 'jazā'an' in the accusative case (mansub) with tanween, acting as tamyeez or hal. The variant reads 'jazā'u' in the nominative case (marfu') with a single damma, forming a genitive construction (idafah) with the following word 'al-ḥusnā'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Shu'bah, Susi, Warsh
حَتَّىٰٓ إِذَا بَلَغَ بَيۡنَ ٱلسَّدَّيۡنِ وَجَدَ مِن دُونِهِمَا قَوۡمٗا لَّا يَكَادُونَ يَفۡقَهُونَ قَوۡلٗا
until, when he arrived (at the place) between the two barriers, he found on this side of them a people hardly able to understand (his) speech.
يَفۡقَهُونَ
understand
يُفۡقِهُونَ
make others comprehend
The change in vowels shifts the verb from Form I 'yafqahūna' (to understand) to Form IV causative 'yufqihūna' (to make someone understand). In Hafs, they cannot understand speech; in the variant, they cannot make their speech understood by others.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
فَنَادَىٰهَا مِن تَحۡتِهَآ أَلَّا تَحۡزَنِي قَدۡ جَعَلَ رَبُّكِ تَحۡتَكِ سَرِيّٗا
And then he called out to her from beneath her, ‘Do not sorrow! Your Lord has made a stream beneath you.
مِن تَحۡتِهَا
from beneath her
مَن تَحۡتَهَا
the one beneath her
Changing the vowel on the first letter from a kasra ('min' meaning 'from') to a fatha ('man' meaning 'the one who') transforms the word from a preposition into a relative pronoun. Consequently, the grammatical case of 'beneath' changes, and 'the one beneath her' becomes the subject of the calling.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Ruways, Shu'bah, Susi
ذَٰلِكَ عِيسَى ٱبۡنُ مَرۡيَمَۖ قَوۡلَ ٱلۡحَقِّ ٱلَّذِي فِيهِ يَمۡتَرُونَ
That was Jesus, son of Mary – a statement of the truth about which they are in doubt.
قَوۡلَ
a statement
قَوْلُ
(that is) the word
The word changes from the accusative case (qawla) to the nominative case (qawlu), shifting its grammatical role from an absolute object (maf'ul mutlaq) to the predicate (khabar) of an implied subject.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Susi, Warsh
إِنَّا نَحۡنُ نَرِثُ ٱلۡأَرۡضَ وَمَنۡ عَلَيۡهَا وَإِلَيۡنَا يُرۡجَعُونَ
Surely We shall inherit the earth, and whoever is on it, and to Us they will be returned.
يُرۡجَعُونَ
they will be returned
يَرۡجِعُونَ
they return
The verb changes from the passive form in Hafs (yurjaʿūn - they will be returned) to the active form in the variant (yarjiʿūn - they return) by changing the internal vowels, while the consonantal text remains identical.
Rawh, Ruways
وَٱذۡكُرۡ فِي ٱلۡكِتَٰبِ مُوسَىٰٓۚ إِنَّهُۥ كَانَ مُخۡلَصٗا وَكَانَ رَسُولٗا نَّبِيّٗا
And remember in the Book Moses: Surely he was devoted, and he was a messenger, a prophet.
مُخۡلَصٗا
devoted
مُخْلِصاٗ
sincere
Hafs reads with a fatha on the lam (mukhlaṣan), making it a passive participle meaning 'purified' or 'chosen' by Allah. The variant reads with a kasra on the lam (mukhliṣan), making it an active participle meaning 'sincere' or 'devoting' himself purely to Allah.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَٰلِحٗا فَأُوْلَـٰٓئِكَ يَدۡخُلُونَ ٱلۡجَنَّةَ وَلَا يُظۡلَمُونَ شَيۡـٔٗا
– except for the one who turns (in repentance), and believes, and does righteousness. Those will enter the Garden, and they will not be done evil at all
يَدۡخُلُونَ
will enter
يُدۡخَلُونَ
shall be entered
The verb is changed from the active form (they will enter) to the passive form (they shall be entered) by changing the vowels.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qunbul, Rawh, Ruways, Shu'bah, Susi
ثُمَّ نُنَجِّي ٱلَّذِينَ ٱتَّقَواْ وَّنَذَرُ ٱلظَّـٰلِمِينَ فِيهَا جِثِيّٗا
Then We shall rescue the ones who guarded (themselves), and leave the evildoers in it (on) bended knees.
نُنَجِّي
We shall rescue
نُنْجِي
We save
The verb changes from Form II (nunajjī) to Form IV (nunjī) by altering the vowels and removing the shaddah. Form II often implies an intensive, gradual, or repeated rescuing, whereas Form IV implies a single, immediate act of saving.
Abu Al-Harith, Duri Al-Kisa'i, Rawh, Ruways
وَإِذَا تُتۡلَىٰ عَلَيۡهِمۡ ءَايَٰتُنَا بَيِّنَٰتٖ قَالَ ٱلَّذِينَ كَفَرُواْ لِلَّذِينَ ءَامَنُوٓاْ أَيُّ ٱلۡفَرِيقَيۡنِ خَيۡرٞ مَّقَامٗا وَأَحۡسَنُ نَدِيّٗا
When Our signs are recited to them as clear signs, those who disbelieve say to those who believe, ‘Which of the two groups is better in status and better as a cohort?’
مَّقَامٗا
status
مُّقَامٗا
dwelling place
The change in the first vowel from a fat-ha (maqām) to a damma (muqām) alters the noun form. 'Maqām' refers to one's status or place of standing, whereas 'muqām' refers to a dwelling place or place of residence.
Bazzi, Qunbul
ٱشۡدُدۡ بِهِۦٓ أَزۡرِي
Strengthen me through him,
ٱشۡدُدۡ
Strengthen me
أَشْدُدْ
I (can) strengthen myself
The verb changes from a second-person imperative addressed to Allah ('Strengthen!') to a first-person present tense verb ('I strengthen'), shifting the action from a direct plea to a statement of Moses' own intended action.
Hisham, Ibn Dhakwan
أَنِ ٱقۡذِفِيهِ فِي ٱلتَّابُوتِ فَٱقۡذِفِيهِ فِي ٱلۡيَمِّ فَلۡيُلۡقِهِ ٱلۡيَمُّ بِٱلسَّاحِلِ يَأۡخُذۡهُ عَدُوّٞ لِّي وَعَدُوّٞ لَّهُۥۚ وَأَلۡقَيۡتُ عَلَيۡكَ مَحَبَّةٗ مِّنِّي وَلِتُصۡنَعَ عَلَىٰ عَيۡنِيٓ
“Cast him into the ark, and cast it into the sea, and let the sea throw it up on the shore, and an enemy to Me and an enemy to him will take him.” But I cast love on you from Me, and (I did this) so that you might be brought up under My eye.
وَلِتُصۡنَعَ
so that you might be brought up
وَلْتُصْنَعْ
may you be modeled
The voweling changes the prefix from the Lam of reason (making the verb subjunctive/mansub) to the Lam of command (making the verb jussive/majzum), shifting the meaning from a purpose clause to a direct command or wish.
Ibn Jummaz, Ibn Wardan
فَلَنَأۡتِيَنَّكَ بِسِحۡرٖ مِّثۡلِهِۦ فَٱجۡعَلۡ بَيۡنَنَا وَبَيۡنَكَ مَوۡعِدٗا لَّا نُخۡلِفُهُۥ نَحۡنُ وَلَآ أَنتَ مَكَانٗا سُوٗى
We shall indeed bring you magic like it. So set an appointment between us and you – We shall not break it, nor will you – at a fair place.’
لَّا نُخۡلِفُهُۥ
We shall not break it
لَّا نُخْلِفَهُ
we should not fail
The variant changes the verb's mood from indicative (marfu' with a damma) to subjunctive (mansub with a fatha), which shifts the English translation from 'shall not break' to 'should not fail'.
Ibn Jummaz, Ibn Wardan
قَالُوٓاْ إِنۡ هَٰذَٰنِ لَسَٰحِرَٰنِ يُرِيدَانِ أَن يُخۡرِجَاكُم مِّنۡ أَرۡضِكُم بِسِحۡرِهِمَا وَيَذۡهَبَا بِطَرِيقَتِكُمُ ٱلۡمُثۡلَىٰ
They said, ‘Surely these two magicians want to expel you from your land by their magic, and to do away with your exemplary way (of life).
إِنۡ
Surely
إِنَّ
Most surely
The particle changes from the lightened 'in' (إِنۡ) to the heavy/intensified 'inna' (إِنَّ) with a shaddah, which increases the level of emphasis in the statement.
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
فَأَجۡمِعُواْ كَيۡدَكُمۡ ثُمَّ ٱئۡتُواْ صَفّٗاۚ وَقَدۡ أَفۡلَحَ ٱلۡيَوۡمَ مَنِ ٱسۡتَعۡلَىٰ
So put together your plot, (and) then line up. He who has the upper hand today will indeed prosper.’
فَأَجۡمِعُواْ
put together
فَاَجۡمَعُواْ
gather
Hafs uses the Form IV verb 'ajma'a' (indicated by hamzat qat' and a kasra on the meem) meaning 'to resolve' or 'put together'. The variant uses the Form I verb 'jama'a' (indicated by hamzat wasl and a fatha on the meem) meaning 'to gather'.
Duri Abu 'Amr, Susi
وَلَقَدۡ أَوۡحَيۡنَآ إِلَىٰ مُوسَىٰٓ أَنۡ أَسۡرِ بِعِبَادِي فَٱضۡرِبۡ لَهُمۡ طَرِيقٗا فِي ٱلۡبَحۡرِ يَبَسٗا لَّا تَخَٰفُ دَرَكٗا وَلَا تَخۡشَىٰ
Certainly We inspired Moses: ‘Journey with My servants, and strike for them a dry passage in the sea, without fear of being overtaken or being afraid.’
لَّا تَخَٰفُ
without fear
لَّا تَخَفْ
Be not afraid
Hafs reads the verb in the indicative mood (marfu'), describing a state ('without fear' or 'you will not fear'), whereas the variant reads it in the jussive mood (majzum) as a negative command or prohibition ('do not fear' / 'be not afraid').
كُلُواْ مِن طَيِّبَٰتِ مَا رَزَقۡنَٰكُمۡ وَلَا تَطۡغَوۡاْ فِيهِ فَيَحِلَّ عَلَيۡكُمۡ غَضَبِيۖ وَمَن يَحۡلِلۡ عَلَيۡهِ غَضَبِي فَقَدۡ هَوَىٰ
‘Eat from the good things which We have provided you, but do not transgress insolently in that, or My anger will descend on you. Whoever My anger falls on has perished.
يَحۡلِلۡ
falls on
يَحْلُلْ
descends
The vowel on the second root letter changes from a kasrah (yahlil) to a dammah (yahlul). While both can mean 'to descend' or 'befall', the variation in vowels reflects different dialectal usages or shifts the nuance from 'alighting upon' to 'becoming obligatory/due' upon someone.
Abu Al-Harith, Duri Al-Kisa'i
قَالُواْ مَآ أَخۡلَفۡنَا مَوۡعِدَكَ بِمَلۡكِنَا وَلَٰكِنَّا حُمِّلۡنَآ أَوۡزَارٗا مِّن زِينَةِ ٱلۡقَوۡمِ فَقَذَفۡنَٰهَا فَكَذَٰلِكَ أَلۡقَى ٱلسَّامِرِيُّ
They said, ‘We did not break (our) appointment with you by our (own) will, but we were loaded with burdens of the ornaments of the people, and we cast them (down), and so did al-Sāmirī.’
حُمِّلۡنَآ
we were loaded
حَمَلۡنَا
we carried
Hafs uses the passive Form II verb 'ḥummilnā' meaning 'we were made to carry' or 'loaded', while the variant uses the active Form I verb 'ḥamalnā' meaning 'we carried'.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Rawh, Shu'bah, Susi
قَالَ فَٱذۡهَبۡ فَإِنَّ لَكَ فِي ٱلۡحَيَوٰةِ أَن تَقُولَ لَا مِسَاسَۖ وَإِنَّ لَكَ مَوۡعِدٗا لَّن تُخۡلَفَهُۥۖ وَٱنظُرۡ إِلَىٰٓ إِلَٰهِكَ ٱلَّذِي ظَلۡتَ عَلَيۡهِ عَاكِفٗاۖ لَّنُحَرِّقَنَّهُۥ ثُمَّ لَنَنسِفَنَّهُۥ فِي ٱلۡيَمِّ نَسۡفًا
He said, ‘Go! Surely it is yours in this life to say, “Do not touch (me)!” And surely for you (there is) an appointment – you will not break it. Look at your god which you remained devoted to! We shall indeed burn it (and) then scatter it as dust in the sea.
لَّنُحَرِّقَنَّهُۥ
We shall indeed burn it
لَّنَحْرُقَنَّهُۥ
we will certainly burn it
The verb shifts from Form II (لَنُحَرِّقَنَّهُ, intensive burning) to Form I (لَنَحْرُقَنَّهُ, basic burning or filing) by changing the vowels and removing the shadda on the letter ra.
Ibn Jummaz, Ibn Wardan
فَٱصۡبِرۡ عَلَىٰ مَا يَقُولُونَ وَسَبِّحۡ بِحَمۡدِ رَبِّكَ قَبۡلَ طُلُوعِ ٱلشَّمۡسِ وَقَبۡلَ غُرُوبِهَاۖ وَمِنۡ ءَانَآيِٕ ٱلَّيۡلِ فَسَبِّحۡ وَأَطۡرَافَ ٱلنَّهَارِ لَعَلَّكَ تَرۡضَىٰ
So be patient with what they say, and glorify your Lord with praise before the rising of the sun, and before its setting, and during the hours of the night, and glorify (Him) at the ends of the day, so that you may find satisfaction.
تَرۡضَىٰ
find satisfaction
تُرۡضَىٰ
be rendered well pleased
Changing the vowel on the first letter from a fatha to a damma shifts the verb from the active voice (to be pleased) to the passive voice (to be made pleased/rendered well pleased).
Abu Al-Harith, Duri Al-Kisa'i, Shu'bah
كُلُّ نَفۡسٖ ذَآئِقَةُ ٱلۡمَوۡتِۗ وَنَبۡلُوكُم بِٱلشَّرِّ وَٱلۡخَيۡرِ فِتۡنَةٗۖ وَإِلَيۡنَا تُرۡجَعُونَ
Every person will taste death. We try you with evil and good as a test, and to Us you will be returned.
تُرۡجَعُونَ
you will be returned
تَرْجِعُونَ
you return
The verb changes from the passive 'turja'ūn' (you will be returned) to the active 'tarji'ūn' (you return) due to a change in the vocalization (harakat).
Rawh, Ruways
فَٱسۡتَجَبۡنَا لَهُۥ وَنَجَّيۡنَٰهُ مِنَ ٱلۡغَمِّۚ وَكَذَٰلِكَ نُـۨجِي ٱلۡمُؤۡمِنِينَ
We responded to him and rescued him from (his) distress. In this way We rescue the believers.
نُـۨجِي
We rescue
نُجِّي
were saved
Hafs reads the verb in the active voice 'nunji' (We rescue), whereas the variant reads it in the passive voice 'nujji' (were saved), utilizing the same Uthmani skeletal text.
Hisham, Ibn Dhakwan, Shu'bah
حَتَّىٰٓ إِذَا فُتِحَتۡ يَأۡجُوجُ وَمَأۡجُوجُ وَهُم مِّن كُلِّ حَدَبٖ يَنسِلُونَ
until, when Yajūj and Majūj are opened, and they come swooping down from every height,
فُتِحَتۡ
are opened
فُتِّحَتۡ
are opened wide
The variant adds a shaddah to the letter ta (Form II verb instead of Form I), shifting the meaning from a simple opening to an intensive action, meaning 'opened wide' or 'broken open forcefully'.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Rawh, Ruways
يَوۡمَ نَطۡوِي ٱلسَّمَآءَ كَطَيِّ ٱلسِّجِلِّ لِلۡكُتُبِۚ كَمَا بَدَأۡنَآ أَوَّلَ خَلۡقٖ نُّعِيدُهُۥۚ وَعۡدًا عَلَيۡنَآۚ إِنَّا كُنَّا فَٰعِلِينَ
On the Day when We shall roll up the sky like the rolling up of a scroll for the writings: as We brought about the first creation, (so) We shall restore it – (it is) a promise (binding) on Us. Surely We shall do (it)!
لِلۡكُتُبِ
the writings
لِلْكِتَٰبِ
a scripture
Hafs reads the word as the plural 'kutub' (writings/books), while the variant reads it as the singular 'kitāb' (scripture/book), though both share the same base Uthmanic skeletal text (rasm).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
ثَانِيَ عِطۡفِهِۦ لِيُضِلَّ عَن سَبِيلِ ٱللَّهِۖ لَهُۥ فِي ٱلدُّنۡيَا خِزۡيٞۖ وَنُذِيقُهُۥ يَوۡمَ ٱلۡقِيَٰمَةِ عَذَابَ ٱلۡحَرِيقِ
(who) turns away in scorn to lead (people) astray from the way of God. For him (there is) disgrace in this world, and on the Day of Resurrection We shall make him taste the punishment of the burning (Fire):
لِيُضِلَّ
to lead astray
لِيَضِلَّ
to stray
The change in the first vowel from a damma (yu) to a fatha (ya) shifts the verb from the causative Form IV (to lead others astray) to the intransitive Form I (to stray oneself).
Bazzi, Duri Abu 'Amr, Qunbul, Ruways, Susi
إِنَّ ٱللَّهَ يُدۡخِلُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ يُحَلَّوۡنَ فِيهَا مِنۡ أَسَاوِرَ مِن ذَهَبٖ وَلُؤۡلُؤٗاۖ وَلِبَاسُهُمۡ فِيهَا حَرِيرٞ
Surely God will cause those who believe and do righteous deeds to enter Gardens through which rivers flow. There they will be adorned with bracelets of gold and (with) pearls, and there their clothes (will be of) silk.
وَلُؤۡلُؤٗا
and (with) pearls
وَلُؤۡلُوٕٖاْ
and (of) pearls
Hafs reads the word for pearls in the accusative case (fathatan), conjoining it to the object of adornment. The variant reads it in the genitive case (kasratan), conjoining it directly to the word 'gold' (dhahab), meaning the bracelets are made of both gold and pearls.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Qunbul, Susi
إِنَّ ٱلَّذِينَ كَفَرُواْ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَٱلۡمَسۡجِدِ ٱلۡحَرَامِ ٱلَّذِي جَعَلۡنَٰهُ لِلنَّاسِ سَوَآءً ٱلۡعَٰكِفُ فِيهِ وَٱلۡبَادِۚ وَمَن يُرِدۡ فِيهِ بِإِلۡحَادِۭ بِظُلۡمٖ نُّذِقۡهُ مِنۡ عَذَابٍ أَلِيمٖ
Surely those who disbelieve and keep (people) from the way of God and the Sacred Mosque, which We have made for the people equally – the resident there and the visitor – and whoever intends to pervert it in an evil manner – We shall make him taste a painful punishment.
سَوَاءً
equally
سَوَاءٌ
equally
The word changes from the accusative case (mansūb) in Hafs, acting as a second object or circumstantial modifier (hāl), to the nominative case (marfū') in the variant, acting as a predicate (khabar) for the following subject.
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
۞إِنَّ ٱللَّهَ يُدَٰفِعُ عَنِ ٱلَّذِينَ ءَامَنُوٓاْۗ إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٖ كَفُورٍ
Surely God will repel (evil) from those who believe. Surely God does not love any traitor (or) ungrateful one.
يُدَٰفِعُ
will repel
يَدۡفَعُ
repels
The Hafs reading uses the Form III verb يُدَٰفِعُ (yudāfiʿu), which can imply active, continuous defense or repelling. The Variant uses the Form I verb يَدۡفَعُ (yadfaʿu), which simply means to repel or push away. The shift involves different voweling and the presence/absence of the dagger alif over the identical skeletal text (rasm).
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
أُذِنَ لِلَّذِينَ يُقَٰتَلُونَ بِأَنَّهُمۡ ظُلِمُواْۚ وَإِنَّ ٱللَّهَ عَلَىٰ نَصۡرِهِمۡ لَقَدِيرٌ
Permission is given to those who fight because they have been done evil – and surely God is indeed able to help them –
أُذِنَ
Permission is given
أَذِنَ
He has granted permission
The verb changes from the passive 'udhina' (permission is given) in Hafs to the active 'adhina' (He has granted permission) in the variant due to a change in vowels.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Qunbul
يُقَٰتَلُونَ
fight
يُقَٰتِلُونَ
combat
The vowel change from a fat-ha to a kasra on the letter ta' shifts the verb from the passive voice (those being fought against) to the active voice (those who combat).
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways, Shu'bah, Susi
ٱلَّذِينَ أُخۡرِجُواْ مِن دِيَٰرِهِم بِغَيۡرِ حَقٍّ إِلَّآ أَن يَقُولُواْ رَبُّنَا ٱللَّهُۗ وَلَوۡلَا دَفۡعُ ٱللَّهِ ٱلنَّاسَ بَعۡضَهُم بِبَعۡضٖ لَّهُدِّمَتۡ صَوَٰمِعُ وَبِيَعٞ وَصَلَوَٰتٞ وَمَسَٰجِدُ يُذۡكَرُ فِيهَا ٱسۡمُ ٱللَّهِ كَثِيرٗاۗ وَلَيَنصُرَنَّ ٱللَّهُ مَن يَنصُرُهُۥٓۚ إِنَّ ٱللَّهَ لَقَوِيٌّ عَزِيزٌ
those who have been expelled from their homes without any right, only because they said, ‘Our Lord is God.’ But if God had not repelled some of the people by the means of others, many monasteries, and churches, and synagogues, and mosques, in which the name of God is mentioned often, would indeed have been destroyed. God will indeed help the one who helps Him – surely God is indeed strong, mighty –
لَّهُدِّمَتۡ
would indeed have been destroyed
لَّهُدِمَتْ
would have been demolished
The Hafs reading uses the Form II verb (with shaddah) which implies intense, extensive, or repeated destruction. The variant uses the Form I verb (without shaddah) which signifies simple demolition or destruction.
Bazzi, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh
وَٱلَّذِينَ سَعَوۡاْ فِيٓ ءَايَٰتِنَا مُعَٰجِزِينَ أُوْلَـٰٓئِكَ أَصۡحَٰبُ ٱلۡجَحِيمِ
But those who strive against Our signs to obstruct (them) – those are the companions of the Furnace.
مُعَٰجِزِينَ
to obstruct (them)
مُعَجِّزِينَ
attempting to thwart
The difference lies in the vocalization of the identical skeletal text (rasm). Hafs reads it as a Form III active participle (مُعَٰجِزِينَ) meaning 'striving to obstruct', while the variant reads it as a Form II active participle (مُعَجِّزِينَ) with a shadda, shifting the meaning to 'attempting to thwart' or 'rendering powerless'.
Bazzi, Duri Abu 'Amr, Qunbul, Susi
وَيَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَٰنٗا وَمَا لَيۡسَ لَهُم بِهِۦ عِلۡمٞۗ وَمَا لِلظَّـٰلِمِينَ مِن نَّصِيرٖ
Instead of God, they serve what He has not sent down any authority for, and what they have no knowledge of. The evildoers will have no helper.
يُنَزِّلۡ
sent down
يُنزِلۡ
bestowed
The Hafs reading uses the Form II verb 'yunazzil' (implying a gradual or continuous sending down), while the variant uses the Form IV verb 'yunzil' (bestowed or sent down all at once). This shifts the semantic nuance of the revelation.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ
He knows what is before them and what is behind them. To God all affairs are returned.
تُرۡجَعُ
are returned
تَرۡجِعُ
return
The verb changes from the passive voice 'turjaʿu' (are returned) to the active voice 'tarjiʿu' (return) through a change in vowels, shifting the phrasing from matters being returned to matters returning to God.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways
ثُمَّ خَلَقۡنَا ٱلنُّطۡفَةَ عَلَقَةٗ فَخَلَقۡنَا ٱلۡعَلَقَةَ مُضۡغَةٗ فَخَلَقۡنَا ٱلۡمُضۡغَةَ عِظَٰمٗا فَكَسَوۡنَا ٱلۡعِظَٰمَ لَحۡمٗا ثُمَّ أَنشَأۡنَٰهُ خَلۡقًا ءَاخَرَۚ فَتَبَارَكَ ٱللَّهُ أَحۡسَنُ ٱلۡخَٰلِقِينَ
then We made a clot (from) the drop, then We made a lump (from) the clot, then We made bones (from) the lump, then We clothed the bones (with) flesh, (and) then We (re)produced him as another creature. So blessed (be) God, the best of creators!
عِظَٰمٗا / ٱلۡعِظَٰمَ
bones / the bones
عَظۡمٗا / ٱلۡعَظۡمَ
bone / the bone
The Hafs reading recites both instances of the word as plural ('iẓāman / al-'iẓāma), while the variant (read by Ibn Amir, Shu'bah, Hamzah, al-Kisa'i, and Khalaf) recites them as singular ('aẓman / al-'aẓma). The Uthmani script (rasm) is identical for both, allowing the variation through different vowelings and the omission of the spoken alif.
Hisham, Ibn Dhakwan, Shu'bah
فَأَوۡحَيۡنَآ إِلَيۡهِ أَنِ ٱصۡنَعِ ٱلۡفُلۡكَ بِأَعۡيُنِنَا وَوَحۡيِنَا فَإِذَا جَآءَ أَمۡرُنَا وَفَارَ ٱلتَّنُّورُ فَٱسۡلُكۡ فِيهَا مِن كُلّٖ زَوۡجَيۡنِ ٱثۡنَيۡنِ وَأَهۡلَكَ إِلَّا مَن سَبَقَ عَلَيۡهِ ٱلۡقَوۡلُ مِنۡهُمۡۖ وَلَا تُخَٰطِبۡنِي فِي ٱلَّذِينَ ظَلَمُوٓاْ إِنَّهُم مُّغۡرَقُونَ
So We inspired him: ‘Build the ship under Our eyes and Our inspiration, and when Our command comes and the oven boils, put into it two of every kind, a pair, and your family – except for him against whom the word has (already) gone forth. Do not address Me concerning those who have done evil. Surely they are going to be drowned!
كُلّٖ
every
كُلِّ
each
Hafs reads 'kullin' with tanween, implying 'from every kind', making the following word ('zawjayn') the direct object. The variant reads 'kulli' with a single kasrah as a genitive construct (mudaf), changing the grammatical structure to mean 'from each pair', making the numeral ('ithnayn') the direct object.
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 ٱلرُّسُلُ كُلُواْ مِنَ ٱلطَّيِّبَٰتِ وَٱعۡمَلُواْ صَٰلِحًاۖ إِنِّي بِمَا تَعۡمَلُونَ عَلِيمٞ
‘Messengers! Eat from the good things, and do righteousness! Surely I am aware of what you do.
وَإِنَّ
For indeed
وَأَنَّ
And (know) that
The vowel on the hamzah changes from kasrah (inna) to fathah (anna), shifting the grammatical structure from an independent declarative clause to a dependent clause requiring an implied verb like 'know'.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
مُسۡتَكۡبِرِينَ بِهِۦ سَٰمِرٗا تَهۡجُرُونَ
being arrogant toward it, (and) forsaking (one who was) conversing by night.’
تَهۡجُرُونَ
forsaking
تُهْجِرُونَ
blaspheming
The change in vowels shifts the verb from Form I (tahjurūna, meaning 'forsaking') to Form IV (tuhjirūna, meaning 'blaspheming' or 'speaking foully'), altering the semantic description of their actions during their night conversations.
Qalun, Warsh
قَالُوٓاْ أَءِذَا مِتۡنَا وَكُنَّا تُرَابٗا وَعِظَٰمًا أَءِنَّا لَمَبۡعُوثُونَ
They said, ‘When we are dead, and turned to dust and bones, shall we indeed be raised up?
مِتۡنَا
are dead
مُتْنَا
have died
The vowel on the first letter (meem) changes from a kasrah (mitna) to a dammah (mutna). Morphologically, 'mitna' focuses on the continuous state of being dead, whereas 'mutna' focuses on the completed action of having died.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan
سَيَقُولُونَ لِلَّهِۚ قُلۡ أَفَلَا تَذَكَّرُونَ
They will say, ‘To God.’ Say: ‘Will you not take heed?’
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant includes a shadda on the dhal (gemination), indicating an assimilated 'ta' (from tataḏakkarūna). This intensifies the verb, shifting the meaning from 'take heed' to 'constantly remember'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
عَٰلِمِ ٱلۡغَيۡبِ وَٱلشَّهَٰدَةِ فَتَعَٰلَىٰ عَمَّا يُشۡرِكُونَ
(He is the) Knower of the unseen and the seen. He is exalted above what they associate.
عَٰلِمِ
Knower
عَٰلِمُ
Knower
The final vowel on the word changes from a genitive kasrah in Hafs (acting as an adjective to a preceding word) to a nominative dammah in the variant (acting as the predicate for an implied pronoun 'He is').
Abu Al-Harith, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Shu'bah, Warsh
إِنِّي جَزَيۡتُهُمُ ٱلۡيَوۡمَ بِمَا صَبَرُوٓاْ أَنَّهُمۡ هُمُ ٱلۡفَآئِزُونَ
Surely I have repaid them today for their patience. Surely they – they are the triumphant!’
أَنَّهُمۡ
Surely they
إِنَّهُمۡ
Indeed, it is they
The hamza is pronounced with a fatha (annahum) in Hafs, creating a dependent causal clause ('because they' or 'that they'). The variant reads it with a kasra (innahum), starting a new independent sentence ('Indeed, they').
Abu Al-Harith, Duri Al-Kisa'i
قَٰلَ كَمۡ لَبِثۡتُمۡ فِي ٱلۡأَرۡضِ عَدَدَ سِنِينَ
He will say, ‘How long did you remain in the earth, (by) number of years?’
قَٰلَ
He will say
قُلۡ
Say
The verb changes from the third-person past/declarative 'qāla' (He said / will say) to the second-person imperative 'qul' (Say!). They share the same skeletal text (rasm) 'قل' in the Uthmanic script, but differ in vocalization.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Qunbul
قَٰلَ إِن لَّبِثۡتُمۡ إِلَّا قَلِيلٗاۖ لَّوۡ أَنَّكُمۡ كُنتُمۡ تَعۡلَمُونَ
He will say, ‘You remained only a little (while) – if only you knew!
قَٰلَ
He will say
قُل
Say
Hafs reads the verb as a third-person past tense 'He will say' (qāla), while the variant reads it as an imperative command 'Say' (qul). Both share the same consonantal rasm (قل) in the Uthmani script.
Abu Al-Harith, Duri Al-Kisa'i
أَفَحَسِبۡتُمۡ أَنَّمَا خَلَقۡنَٰكُمۡ عَبَثٗا وَأَنَّكُمۡ إِلَيۡنَا لَا تُرۡجَعُونَ
Did you think that We created you in vain, and that you would not be returned to Us?’
تُرۡجَعُونَ
be returned
تَرۡجِعُونَ
return
Hafs reads the verb in the passive voice (turja'ūna: 'be returned'), while the variant reads it in the active voice (tarji'ūna: 'return') by changing the vowels on the first and third letters.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Rawh, Ruways
سُورَةٌ أَنزَلۡنَٰهَا وَفَرَضۡنَٰهَا وَأَنزَلۡنَا فِيهَآ ءَايَٰتِۭ بَيِّنَٰتٖ لَّعَلَّكُمۡ تَذَكَّرُونَ
A sūra – We have sent it down and made it obligatory, and We have sent down in it clear signs, so that you may take heed.
وَفَرَضۡنَٰهَا
made it obligatory
وَفَرَّضۡنَٰهَا
did ordain
The variant reads with a shadda on the 'ra' (Form II: farradnaha), which intensifies the meaning from 'made it obligatory' to 'did ordain' or 'strictly decreed'. (Additionally, there is another variant in the same verse where a shadda is added to the 'dhal' in tadhdhakkarun, meaning 'constantly remember').
Bazzi, Duri Abu 'Amr, Qunbul, Susi
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The Variant adds a shadda to the letter dhal (تَذَّكَّرُونَ), indicating the assimilation of an original second 'ta' (from تَتَذَكَّرُونَ). This morphological intensification shifts the meaning from a simple action ('take heed') to a continuous or intensive one ('constantly remember').
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Shu'bah, Warsh
وَٱلَّذِينَ يَرۡمُونَ أَزۡوَٰجَهُمۡ وَلَمۡ يَكُن لَّهُمۡ شُهَدَآءُ إِلَّآ أَنفُسُهُمۡ فَشَهَٰدَةُ أَحَدِهِمۡ أَرۡبَعُ شَهَٰدَٰتِۭ بِٱللَّهِ إِنَّهُۥ لَمِنَ ٱلصَّـٰدِقِينَ
Those who hurl (accusations) against their wives, and have no witnesses except themselves, the testimony of such a person shall be to bear witness four times ‘by God,’ that he is indeed one of the truthful,
أَرۡبَعُ
four times
أَرْبَعَ
four oaths
The case of 'four' changes from nominative (marfu') to accusative (mansub). In the nominative, it functions as the predicate of 'testimony' (the testimony is four). In the accusative, it serves as a cognate accusative (maf'ul mutlaq) for an implied verb (let him testify four testimonies).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَٱلۡخَٰمِسَةُ أَنَّ لَعۡنَتَ ٱللَّهِ عَلَيۡهِ إِن كَانَ مِنَ ٱلۡكَٰذِبِينَ
and the fifth time, that the curse of God (be) upon him if he is one of the liars.
أَنَّ لَعۡنَتَ
that the curse
أَن لَّعْنَتُ
may curse
In Hafs, the heavy particle 'anna' makes the following word 'la'nata' accusative (mansub). In the variant, the particle is lightened to 'an' (mukhaffafah min al-thaqilah), making 'la'natu' nominative (marfu') as the subject of a nominal sentence.
Qalun, Rawh, Ruways, Warsh
وَٱلۡخَٰمِسَةَ أَنَّ غَضَبَ ٱللَّهِ عَلَيۡهَآ إِن كَانَ مِنَ ٱلصَّـٰدِقِينَ
and the fifth time, that the anger of God (be) upon her if he is one of the truthful.
وَٱلۡخَٰمِسَةَ
and the fifth time
وَٱلۡخَٰمِسَةُ
And the fifth is
The word changes from accusative to nominative, altering the grammatical structure from an adverbial accusative ('and the fifth time') to the subject of a nominal sentence ('And the fifth is').
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qunbul, Shu'bah, Susi
أَنَّ غَضَبَ ٱللَّهِ
that the anger of God
أَنْ غَضِبَ اَ۬للَّهُ
that Allah’s wrath will have fallen
The Hafs reading uses the noun 'ghadaba' (anger) with the accusative particle 'anna' making 'Allah' take the genitive case. The variant reads 'ghadiba' as a past tense verb with the lightened particle 'an', making 'Allah' the subject in the nominative case.
Qalun, Warsh
وَٱلۡخَٰمِسَةَ
and the fifth time
وَٱلۡخَٰمِسَةُ
And the fifth is
The word is read with a fatha (accusative case) in Hafs, functioning as an absolute object ('and the fifth time'), whereas the variant reads it with a damma (nominative case), making it the subject of a nominal sentence ('And the fifth is').
Rawh, Ruways
وَلَقَدۡ أَنزَلۡنَآ إِلَيۡكُمۡ ءَايَٰتٖ مُّبَيِّنَٰتٖ وَمَثَلٗا مِّنَ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُمۡ وَمَوۡعِظَةٗ لِّلۡمُتَّقِينَ
Certainly We have sent down to you clear signs, and an example of those who passed away before you, and an admonition for those who guard (themselves).
مُّبَيِّنَٰتٖ
clear
مُّبَيَّنَٰتٖ
clarified
The vowel on the letter ya' changes from a kasra in Hafs to a fatha in the Variant, shifting the word from an active participle ('clear' or 'clarifying') to a passive participle ('clarified').
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
فِي بُيُوتٍ أَذِنَ ٱللَّهُ أَن تُرۡفَعَ وَيُذۡكَرَ فِيهَا ٱسۡمُهُۥ يُسَبِّحُ لَهُۥ فِيهَا بِٱلۡغُدُوِّ وَٱلۡأٓصَالِ
in houses (which) God permitted to be raised up and in which His name was remembered. Glorifying Him there, in the mornings and the evenings,
يُسَبِّحُ
Highly exalting
يُسَبَّحُ
He is highly exalted
The verb changes from the active voice (yusabbihu) to the passive voice (yusabbahu) by changing the vowel on the letter baa from a kasra to a fatha. This shifts the grammatical structure so that 'men' is no longer the subject of the exalting verb, but rather starts a new clause.
Hisham, Ibn Dhakwan, Shu'bah
أَوۡ كَظُلُمَٰتٖ فِي بَحۡرٖ لُّجِّيّٖ يَغۡشَىٰهُ مَوۡجٞ مِّن فَوۡقِهِۦ مَوۡجٞ مِّن فَوۡقِهِۦ سَحَابٞۚ ظُلُمَٰتُۢ بَعۡضُهَا فَوۡقَ بَعۡضٍ إِذَآ أَخۡرَجَ يَدَهُۥ لَمۡ يَكَدۡ يَرَىٰهَاۗ وَمَن لَّمۡ يَجۡعَلِ ٱللَّهُ لَهُۥ نُورٗا فَمَا لَهُۥ مِن نُّورٍ
Or (he is) like the darkness in a deep sea – a wave covers him, above which is (another) wave, above which is a cloud – darkness upon darkness. When he puts out his hand, he can hardly see it. The one to whom God does not give light has no light (at all).
سَحَابٞ ظُلُمَٰتُ
a cloud – darkness
سَحَابُ ظُلُمَٰتِ
clouds of darkness(es)
Hafs reads both words in the nominative case ('sahaabun zhulumaatun') as separate entities. The variant reads them as an Idafah (possessive) construction ('sahaabu zhulumaatin'), removing the tanween from the first word and changing the second word to the genitive case.
Bazzi
ظُلُمَٰتُۢ
darkness
ظُلُمَٰتِۭ
darkness(es)
The word changes from nominative (marfu') as the predicate of an implied subject in Hafs, to genitive (majrur) in the variant, acting in apposition (badal) to the earlier word 'darkness(es)' (كَظُلُمَٰتٖ).
Qunbul
أَلَمۡ تَرَ أَنَّ ٱللَّهَ يُزۡجِي سَحَابٗا ثُمَّ يُؤَلِّفُ بَيۡنَهُۥ ثُمَّ يَجۡعَلُهُۥ رُكَامٗا فَتَرَى ٱلۡوَدۡقَ يَخۡرُجُ مِنۡ خِلَٰلِهِۦ وَيُنَزِّلُ مِنَ ٱلسَّمَآءِ مِن جِبَالٖ فِيهَا مِنۢ بَرَدٖ فَيُصِيبُ بِهِۦ مَن يَشَآءُ وَيَصۡرِفُهُۥ عَن مَّن يَشَآءُۖ يَكَادُ سَنَا بَرۡقِهِۦ يَذۡهَبُ بِٱلۡأَبۡصَٰرِ
Do you not see that God drives the clouds, then gathers them, then makes them (into) a mass, and then you see the rain come forth from the midst of it? He sends down mountains (of them) from the sky, in which (there is) hail, and He smites whomever He pleases with it, and turns it away from whomever He pleases. The flash of His lightning almost takes away the sight.
يُنَزِّلُ
He sends down
يُنزِلُ
He bestows from on high
The Hafs reading uses the Form II verb (yunazzilu), which implies a gradual, intensive, or repeated sending down. The variant uses the Form IV verb (yunzilu), which indicates a general or single act of sending down.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
لَّقَدۡ أَنزَلۡنَآ ءَايَٰتٖ مُّبَيِّنَٰتٖۚ وَٱللَّهُ يَهۡدِي مَن يَشَآءُ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ
Certainly We have sent down clear signs. God guides whomever He pleases to a straight path.
مُّبَيِّنَٰتٖ
clear
مُّبَيَّنَٰتٖ
clarified
The active participle (mubayyināt, 'clear' or 'clarifying') is read as a passive participle (mubayyanāt, 'clarified' or 'made clear') by changing the kasra to a fatha on the yāʾ.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَإِذَا دُعُوٓاْ إِلَى ٱللَّهِ وَرَسُولِهِۦ لِيَحۡكُمَ بَيۡنَهُمۡ إِذَا فَرِيقٞ مِّنۡهُم مُّعۡرِضُونَ
When they are called to God and His messenger, so that he may judge between them, suddenly a group of them turns away.
لِيَحۡكُمَ
he may judge
لِيُحۡكَمَ
have it judged
The verb changes from the active voice 'li-yahkuma' (so that he may judge) to the passive voice 'li-yuhkama' (to have it judged) by changing the internal vowels.
Ibn Jummaz, Ibn Wardan
إِنَّمَا كَانَ قَوۡلَ ٱلۡمُؤۡمِنِينَ إِذَا دُعُوٓاْ إِلَى ٱللَّهِ وَرَسُولِهِۦ لِيَحۡكُمَ بَيۡنَهُمۡ أَن يَقُولُواْ سَمِعۡنَا وَأَطَعۡنَاۚ وَأُوْلَـٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ
The only saying of the believers, when they are called to God and His messenger so that he may judge between them, is that they say, ‘We hear and obey.’ Those – they are the ones who prosper.
لِيَحۡكُمَ
he may judge
لِيُحۡكَمَ
to have it judged
The verb changes from the active voice 'yahkuma' (he may judge) to the passive voice 'yuhkama' (to have it judged) through a change in vowels.
Ibn Jummaz, Ibn Wardan
وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ لَيَسۡتَخۡلِفَنَّهُمۡ فِي ٱلۡأَرۡضِ كَمَا ٱسۡتَخۡلَفَ ٱلَّذِينَ مِن قَبۡلِهِمۡ وَلَيُمَكِّنَنَّ لَهُمۡ دِينَهُمُ ٱلَّذِي ٱرۡتَضَىٰ لَهُمۡ وَلَيُبَدِّلَنَّهُم مِّنۢ بَعۡدِ خَوۡفِهِمۡ أَمۡنٗاۚ يَعۡبُدُونَنِي لَا يُشۡرِكُونَ بِي شَيۡـٔٗاۚ وَمَن كَفَرَ بَعۡدَ ذَٰلِكَ فَأُوْلَـٰٓئِكَ هُمُ ٱلۡفَٰسِقُونَ
God has promised those of you who believe and do righteous deeds that He will indeed make them successors on the earth, (even) as He made those who were before them successors, and (that) He will indeed establish their religion for them – that which He has approved for them – and (that) He will indeed give them security in exchange for their former fear: ‘They will serve Me, not associating anything with Me. Whoever disbelieves after that, those – they are the wicked.’
ٱسۡتَخۡلَفَ
He made successors
ٱسْتُخْلِفَ
were made successors
The verb is read in the active voice (istakhlafa) in Hafs, meaning 'He made successors', and in the passive voice (ustukhlifa) in the variant, meaning 'were made successors'.
Shu'bah
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لِيَسۡتَـٔۡذِنكُمُ ٱلَّذِينَ مَلَكَتۡ أَيۡمَٰنُكُمۡ وَٱلَّذِينَ لَمۡ يَبۡلُغُواْ ٱلۡحُلُمَ مِنكُمۡ ثَلَٰثَ مَرَّـٰتٖۚ مِّن قَبۡلِ صَلَوٰةِ ٱلۡفَجۡرِ وَحِينَ تَضَعُونَ ثِيَابَكُم مِّنَ ٱلظَّهِيرَةِ وَمِنۢ بَعۡدِ صَلَوٰةِ ٱلۡعِشَآءِۚ ثَلَٰثُ عَوۡرَٰتٖ لَّكُمۡۚ لَيۡسَ عَلَيۡكُمۡ وَلَا عَلَيۡهِمۡ جُنَاحُۢ بَعۡدَهُنَّۚ طَوَّـٰفُونَ عَلَيۡكُم بَعۡضُكُمۡ عَلَىٰ بَعۡضٖۚ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلۡأٓيَٰتِۗ وَٱللَّهُ عَلِيمٌ حَكِيمٞ
You who believe! Let those whom your right (hands) own, and those of you who have not reached the (age of) puberty, ask permission of you at three times (of the day) – before the dawn prayer, and when you lay down your clothes at the noon hour, and after the evening prayer – the three (times) of nakedness for you. But beyond those (times) there is no blame on you or on them in going about among each other. In this way God makes clear to you the signs. God is knowing, wise.
أَيۡمَٰنُكُمۡ
your right (hands)
أَيۡمَٰنُكُمُۥ
rightfully
The variant features Silat Mim al-Jam' (lengthening the plural 'mim' with a dammah and an added small waw). This is a purely phonetic/tajweed difference common to reciters like Ibn Kathir and Abu Ja'far, and carries no actual semantic change.
Bazzi, Duri Abu 'Amr, Hafs, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
أَلَآ إِنَّ لِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ قَدۡ يَعۡلَمُ مَآ أَنتُمۡ عَلَيۡهِ وَيَوۡمَ يُرۡجَعُونَ إِلَيۡهِ فَيُنَبِّئُهُم بِمَا عَمِلُواْۗ وَٱللَّهُ بِكُلِّ شَيۡءٍ عَلِيمُۢ
Is it not a fact that to God (belongs) whatever is in the heavens and the earth? He already knows what you are up to, and on the Day when they will be returned to Him, He will inform them about what they have done. God has knowledge of everything.
يُرۡجَعُونَ
they will be returned
يَرۡجِعُونَ
they return
A change in the vowels shifts the verb from the passive form (are returned) to the active form (return).
Rawh, Ruways
تَبَارَكَ ٱلَّذِيٓ إِن شَآءَ جَعَلَ لَكَ خَيۡرٗا مِّن ذَٰلِكَ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ وَيَجۡعَل لَّكَ قُصُورَۢا
Blessed is He who, if He pleases, will give you (what is) better than that – Gardens through which rivers flow – and He will give you palaces.
وَيَجۡعَل
and He will give
وَيَجۡعَلُ
And He would make
The verb changes from the jussive mood (sukoon) in Hafs, where it is coordinated with the conditional clause, to the indicative mood (dammah) in the variant, which treats it as the start of a new, independent clause.
Bazzi, Hisham, Ibn Dhakwan, Qunbul, Shu'bah
قَالُواْ سُبۡحَٰنَكَ مَا كَانَ يَنۢبَغِي لَنَآ أَن نَّتَّخِذَ مِن دُونِكَ مِنۡ أَوۡلِيَآءَ وَلَٰكِن مَّتَّعۡتَهُمۡ وَءَابَآءَهُمۡ حَتَّىٰ نَسُواْ ٱلذِّكۡرَ وَكَانُواْ قَوۡمَۢا بُورٗا
They will say, ‘Glory to You! It was not fitting for us to take any allies other than You, but You gave them and their fathers enjoyment (of life), until they forgot the Reminder and became a ruined people.’
نَّتَّخِذَ
take
نُّتَّخَذَ
been taken
The verb changes from the active 'nattakhidha' (we take) to the passive 'nuttakhadha' (we are taken), shifting the focus from the subjects taking other allies to them being taken as masters.
Ibn Jummaz, Ibn Wardan
وَلَقَدۡ صَرَّفۡنَٰهُ بَيۡنَهُمۡ لِيَذَّكَّرُواْ فَأَبَىٰٓ أَكۡثَرُ ٱلنَّاسِ إِلَّا كُفُورٗا
Certainly We have varied it among them so that they might take heed, yet most of the people refuse (everything) but disbelief.
لِيَذَّكَّرُواْ
might take heed
لِيَذْكُرُواْ
may remember
Hafs uses the Form V assimilated verb (with shaddah on the dhal and kaf) meaning 'to take heed' or 'reflect', while the variant uses the Form I verb (with sukoon on the dhal and no shaddah) meaning 'to remember'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
تَبَارَكَ ٱلَّذِي جَعَلَ فِي ٱلسَّمَآءِ بُرُوجٗا وَجَعَلَ فِيهَا سِرَٰجٗا وَقَمَرٗا مُّنِيرٗا
Blessed is He who has made constellations in the sky, and has made a lamp in it, and an illuminating moon.
سِرَٰجٗا
a lamp
سُرُجٗا
lamps
The variant changes the vocalization (vowels) of the identical Uthmani skeleton (سرجا), transforming the singular 'sirajan' (a lamp) into the plural 'surujan' (lamps).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَهُوَ ٱلَّذِي جَعَلَ ٱلَّيۡلَ وَٱلنَّهَارَ خِلۡفَةٗ لِّمَنۡ أَرَادَ أَن يَذَّكَّرَ أَوۡ أَرَادَ شُكُورٗا
He (it is) who has made the night and the day a succession – for anyone who wishes to take heed or wishes to be thankful.
يَذَّكَّرَ
take heed
يَذْكُرَ
remember
The variant reads the verb in Form I (to remember) with different vowels and no shadda, whereas Hafs reads it as an assimilated Form V (to take heed or deeply reflect). The consonantal skeleton remains the same.
Idris, Ishaq, Khalaf, Khallad
أُوْلَـٰٓئِكَ يُجۡزَوۡنَ ٱلۡغُرۡفَةَ بِمَا صَبَرُواْ وَيُلَقَّوۡنَ فِيهَا تَحِيَّةٗ وَسَلَٰمًا
Those will be repaid with the exalted room because they were patient, and there they will meet a greeting and ‘Peace!’
وَيُلَقَّوۡنَ
they will meet
وَيَلْقَوْنَ
will encounter
Hafs uses the passive Form II verb 'yulaqqawna' (they will be granted/made to meet), whereas the variant uses the active Form I verb 'yalqawna' (they will encounter).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Shu'bah
إِن نَّشَأۡ نُنَزِّلۡ عَلَيۡهِم مِّنَ ٱلسَّمَآءِ ءَايَةٗ فَظَلَّتۡ أَعۡنَٰقُهُمۡ لَهَا خَٰضِعِينَ
If We (so) please, We shall send down on them a sign from the sky, and their necks will stay bowed before it.
نُنَزِّلۡ
send down
نُنزِلۡ
send down
The verb shifts from Form II (nunazzil), which implies a gradual or repeated sending down, to Form IV (nunzil), which implies a single, complete act of sending down.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
وَيَضِيقُ صَدۡرِي وَلَا يَنطَلِقُ لِسَانِي فَأَرۡسِلۡ إِلَىٰ هَٰرُونَ
and my heart will be distressed, and my tongue will not work. So send for Aaron.
وَيَضِيقُ ، يَنطَلِقُ
and my heart will be distressed / will not work
وَيَضِيقَ ، يَنطَلِقَ
and that my chest will tighten / will not be fluent
Hafs reads the verbs in the indicative mood (marfu') with a damma, treating them as a new independent clause. The variant reads them in the subjunctive mood (mansub) with a fatha, coordinating them with the particle 'an' (that) from the previous verse.
Rawh, Ruways
إِنۡ هَٰذَآ إِلَّا خُلُقُ ٱلۡأَوَّلِينَ
This is nothing but the creation of those of old.
خُلُقُ
creation
خَلۡقُ
creation
The vowel change from damma on the kha and lam (khuluq) to a fatha on the kha and sukun on the lam (khalq) changes the literal meaning from 'custom/habit' to 'creation/fabrication', altering the nuance of what is being attributed to the ancients.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Qunbul, Rawh, Ruways, Susi
فَأَسۡقِطۡ عَلَيۡنَا كِسَفٗا مِّنَ ٱلسَّمَآءِ إِن كُنتَ مِنَ ٱلصَّـٰدِقِينَ
Make fragments of the sky fall on us, if you are one of the truthful.’
كِسَفٗا
fragments
كِسْفاٗ
fragments
The vowel on the letter Seen changes from a fathah (plural form 'kisafan') to a sukoon (singular or collective noun 'kisfan'), though both are generally translated as pieces or fragments.
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
نَزَلَ بِهِ ٱلرُّوحُ ٱلۡأَمِينُ
The trustworthy spirit has brought it down
نَزَلَ بِهِ ٱلرُّوحُ ٱلۡأَمِينُ
The trustworthy spirit has brought it down
نَزَّلَ بِهِ ٱلرُّوحَ ٱلۡأَمِينَ
He bestowed the Trustworthy Spirit with it
The verb 'nazala' (Form I, descended) changes to 'nazzala' (Form II, sent down). Consequently, 'the Trustworthy Spirit' changes from the nominative subject (ar-rūḥu l-amīnu) to the accusative object (ar-rūḥa l-amīna), shifting the implied subject to Allah.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways, Shu'bah
إِذۡ قَالَ مُوسَىٰ لِأَهۡلِهِۦٓ إِنِّيٓ ءَانَسۡتُ نَارٗا سَـَٔاتِيكُم مِّنۡهَا بِخَبَرٍ أَوۡ ءَاتِيكُم بِشِهَابٖ قَبَسٖ لَّعَلَّكُمۡ تَصۡطَلُونَ
(Remember) when Moses said to his family: ‘Surely I perceive a fire. I shall bring you some news of it, or I shall bring you a flame – a torch – so that you may warm yourselves.’
بِشِهَابٖ قَبَسٖ
a flame – a torch
بِشِهَابِ قَبَسٖ
a firebrand of a borrowed flame
Hafs reads 'bi-shihābin' with tanween, making the two words an apposition or noun-adjective pair. The variant drops the tanween to read 'bi-shihābi', forming an Idafah (genitive/possessive construct) meaning 'a firebrand of a flame'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
أَلَّاۤ يَسۡجُدُواْۤ لِلَّهِ ٱلَّذِي يُخۡرِجُ ٱلۡخَبۡءَ فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَيَعۡلَمُ مَا تُخۡفُونَ وَمَا تُعۡلِنُونَ
(He did this) so that they would not prostrate themselves before God, who brings forth what is hidden in the heavens and the earth. He knows what you hide and what you speak aloud.
أَلَّاۤ يَسۡجُدُواْۤ
so that they would not prostrate themselves
أَلَا يَسۡجُدُواْ
How can they not prostrate themselves
The variant reads with takhfif (no shaddah) on 'ala', changing it from a negative purpose clause ('so that they would not') to an interrogative/urging particle ('how can they not' or 'why do they not').
Abu Al-Harith, Duri Al-Kisa'i
فَٱنظُرۡ كَيۡفَ كَانَ عَٰقِبَةُ مَكۡرِهِمۡ أَنَّا دَمَّرۡنَٰهُمۡ وَقَوۡمَهُمۡ أَجۡمَعِينَ
See how the end of their scheme was: We destroyed them and their people – all (of them)!
أَنَّا
We
إِنَّا
We did
The vowel on the hamza changes from a fatha (annā - that We) to a kasra (innā - Indeed We). This changes the syntax from a nominal clause explaining the 'outcome' to an independent, explanatory statement emphasizing the action.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
أَمَّن يُجِيبُ ٱلۡمُضۡطَرَّ إِذَا دَعَاهُ وَيَكۡشِفُ ٱلسُّوٓءَ وَيَجۡعَلُكُمۡ خُلَفَآءَ ٱلۡأَرۡضِۗ أَءِلَٰهٞ مَّعَ ٱللَّهِۚ قَلِيلٗا مَّا تَذَكَّرُونَ
Or (is He not better) who responds to the distressed (person) when he calls on Him and removes the evil, and establishes you as successors on the earth? (Is there any other) god with God? Little do you take heed!
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant adds a shadda to the dhal, reflecting the assimilation of an original prefix 'ta' (tatadhakkarūna becomes tadhdhakkarūna). This morphological intensification shifts the meaning from a simple action ('take heed') to a continuous or emphasized one ('constantly remember').
Bazzi, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Ruways, Shu'bah, Warsh
۞وَإِذَا وَقَعَ ٱلۡقَوۡلُ عَلَيۡهِمۡ أَخۡرَجۡنَا لَهُمۡ دَآبَّةٗ مِّنَ ٱلۡأَرۡضِ تُكَلِّمُهُمۡ أَنَّ ٱلنَّاسَ كَانُواْ بِـَٔايَٰتِنَا لَا يُوقِنُونَ
When the word falls upon them, We shall bring forth for them a creature from the earth, (which) will speak to them: ‘The people were not certain of Our signs.’
أَنَّ
that (implied by colon)
إِنَّ
Indeed
The vowel on the hamza changes from a fatha (anna) to a kasra (inna). This shifts the grammatical structure from a subordinate explanatory clause ('saying that the people...') to a new, independent declarative sentence ('Indeed, mankind...').
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُۥ خَيۡرٞ مِّنۡهَا وَهُم مِّن فَزَعٖ يَوۡمَئِذٍ ءَامِنُونَ
(On that Day) whoever brings a good (deed) will have a better one than it, and they will be secure from the terror of that Day.
فَزَعٖ
terror
فَزَعِ
horror
In Hafs, 'fazaʿin' is read with tanween (kasratan) as an indefinite noun, with 'yawmaʾidhin' acting as an adverb (terror, on that day). In the variant, it is read as 'fazaʿi' with a single kasrah, forming an Iḍāfah (genitive/possessive construction) with the following word (the terror of that day).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَٱسۡتَكۡبَرَ هُوَ وَجُنُودُهُۥ فِي ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّ وَظَنُّوٓاْ أَنَّهُمۡ إِلَيۡنَا لَا يُرۡجَعُونَ
He and his forces became arrogant on the earth without any right, and thought that they would not be returned to Us.
يُرۡجَعُونَ
be returned
يَرْجِعُونَ
return
Hafs reads the verb in the passive voice (yurja'ūna), meaning 'be returned', while the variant reads it in the active voice (yarji'ūna), meaning 'return'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qalun, Rawh, Ruways, Warsh
وَهُوَ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَۖ لَهُ ٱلۡحَمۡدُ فِي ٱلۡأُولَىٰ وَٱلۡأٓخِرَةِۖ وَلَهُ ٱلۡحُكۡمُ وَإِلَيۡهِ تُرۡجَعُونَ
He is God – (there is) no god but Him. To Him (be) praise, at the first and at the last! To Him (belongs) the judgment, and to Him you will be returned.
تُرۡجَعُونَ
you will be returned
تَرۡجِعُونَ
you return
The reading changes from the passive verb 'turjaʿūn' (you will be returned) in Hafs to the active verb 'tarjiʿūn' (you return) in the variant. This shifts the grammatical voice via internal vowel changes without altering the consonantal skeleton.
Rawh, Ruways
وَأَصۡبَحَ ٱلَّذِينَ تَمَنَّوۡاْ مَكَانَهُۥ بِٱلۡأَمۡسِ يَقُولُونَ وَيۡكَأَنَّ ٱللَّهَ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ مِنۡ عِبَادِهِۦ وَيَقۡدِرُۖ لَوۡلَآ أَن مَّنَّ ٱللَّهُ عَلَيۡنَا لَخَسَفَ بِنَاۖ وَيۡكَأَنَّهُۥ لَا يُفۡلِحُ ٱلۡكَٰفِرُونَ
In the morning those who had longed (to be in) his place the day before were saying, ‘Woe (to Qārūn)! Surely God extends (His) provision to whomever He pleases of His servants, and restricts (it). If God had not bestowed favor on us, He would indeed have caused (the earth) to swallow us (too). Woe to him! The disbelievers will not prosper.’
لَخَسَفَ
He would indeed have caused (the earth) to swallow
لَخُسِفَ
we would have been swallowed
The verb changes from the active 'khasafa' (He caused to swallow) in Hafs to the passive 'khusifa' (we would have been swallowed) 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
إِنَّمَا تَعۡبُدُونَ مِن دُونِ ٱللَّهِ أَوۡثَٰنٗا وَتَخۡلُقُونَ إِفۡكًاۚ إِنَّ ٱلَّذِينَ تَعۡبُدُونَ مِن دُونِ ٱللَّهِ لَا يَمۡلِكُونَ لَكُمۡ رِزۡقٗا فَٱبۡتَغُواْ عِندَ ٱللَّهِ ٱلرِّزۡقَ وَٱعۡبُدُوهُ وَٱشۡكُرُواْ لَهُۥٓۖ إِلَيۡهِ تُرۡجَعُونَ
Instead of God, you only serve idols, and you create a lie. Surely those whom you serve, instead of God, do not possess any provision for you. Seek (your) provision from God, and serve Him, and be thankful to Him – to Him you will be returned.
تُرۡجَعُونَ
you will be returned
تَرْجِعُونَ
you return
The verb changes from the passive 'you will be returned' to the active 'you return' via a change in vowelization.
Rawh, Ruways
قَالَ إِنَّ فِيهَا لُوطٗاۚ قَالُواْ نَحۡنُ أَعۡلَمُ بِمَن فِيهَاۖ لَنُنَجِّيَنَّهُۥ وَأَهۡلَهُۥٓ إِلَّا ٱمۡرَأَتَهُۥ كَانَتۡ مِنَ ٱلۡغَٰبِرِينَ
He said, ‘Surely Lot is in it.’ They said, ‘We know who is in it. We shall indeed rescue him and his family, except his wife. She will be one of those who stay behind.’
لَنُنَجِّيَنَّهُۥ
We shall indeed rescue him
لَنُنجِيَنَّهُۥ
we will most surely save him
Hafs reads the verb in Form II (with a fatha on the noon and a shaddah on the jeem), which can imply an intensive, deliberate, or gradual rescue. The variant reads it in Form IV (with a sukoon on the noon and no shaddah on the jeem), which denotes a general or immediate act of saving. Both forms share the same consonantal text (rasm).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways
إِنَّا مُنزِلُونَ عَلَىٰٓ أَهۡلِ هَٰذِهِ ٱلۡقَرۡيَةِ رِجۡزٗا مِّنَ ٱلسَّمَآءِ بِمَا كَانُواْ يَفۡسُقُونَ
Surely We are going to send down wrath from the sky on the people of this town, because they have acted wickedly.’
مُنزِلُونَ
are going to send down
مُنَزِّلُونَ
will send from on high
The reading shifts from the Form IV active participle (munzilūn) to the Form II active participle (munazzilūn) with a shaddah on the zay. This morphological change from Form IV to Form II adds an implication of intensity, gradualness, or sending from on high.
Hisham, Ibn Dhakwan
كُلُّ نَفۡسٖ ذَآئِقَةُ ٱلۡمَوۡتِۖ ثُمَّ إِلَيۡنَا تُرۡجَعُونَ
Every person will taste death, then to Us you will be returned.
تُرۡجَعُونَ
you will be returned
تَرْجِعُونَ
youpl return
The verb changes from the passive voice in Hafs (turja'ūna) to the active voice in the variant (tarji'ūna) due to a change in vowels.
Rawh, Ruways
لِيَكۡفُرُواْ بِمَآ ءَاتَيۡنَٰهُمۡ وَلِيَتَمَتَّعُواْۚ فَسَوۡفَ يَعۡلَمُونَ
Let them be ungrateful for what We have given them, and enjoy (themselves). Soon they will know!
وَلِيَتَمَتَّعُواْ
and enjoy
وَلْيَتَمَتَّعُواْ
and let them enjoy
The Lam is read with a kasrah in Hafs (wa-li-yatamatta'u) and with a sukun in the variant (wa-l-yatamatta'u). This changes the nuance from a sequential or consequential action to a direct imperative command ('let them enjoy').
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul
ٱللَّهُ يَبۡدَؤُاْ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُۥ ثُمَّ إِلَيۡهِ تُرۡجَعُونَ
God brings about the creation, then restores it, (and) then to Him you will be returned.
تُرۡجَعُونَ
you will be returned
تَرْجِعُونَ
youpl return
The verb changes from the passive voice in Hafs ('you will be returned') to the active voice in the variant ('you return') via a change in voweling.
Ruways
يُخۡرِجُ ٱلۡحَيَّ مِنَ ٱلۡمَيِّتِ وَيُخۡرِجُ ٱلۡمَيِّتَ مِنَ ٱلۡحَيِّ وَيُحۡيِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَاۚ وَكَذَٰلِكَ تُخۡرَجُونَ
He brings forth the living from the dead, and brings forth the dead from the living. He gives the earth life after its death, and in this way you (too) will be brought forth.
تُخۡرَجُونَ
will be brought forth
تَخۡرُجُونَ
come out
The Hafs reading uses the passive verb (tukhrajūna) meaning 'you will be brought forth', while the variant reading uses the active verb (takhrujūna) meaning 'you come out'.
Abu Al-Harith, Duri Al-Kisa'i, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad
وَمِنۡ ءَايَٰتِهِۦ خَلۡقُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَٱخۡتِلَٰفُ أَلۡسِنَتِكُمۡ وَأَلۡوَٰنِكُمۡۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّلۡعَٰلِمِينَ
(Another) of His signs is the creation of the heavens and the earth, and the variety of your languages and colors. Surely in that are signs indeed for those who know.
لِّلۡعَٰلِمِينَ
for those who know
لِّلْعَٰلَمِينَ
for (people of) all realms
The vowel on the letter lam changes from a kasrah in Hafs ('ālimīn, meaning 'those who know') to a fathah in the variant ('ālamīn, meaning 'the worlds' or 'all realms').
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
وَمِنۡ ءَايَٰتِهِۦ يُرِيكُمُ ٱلۡبَرۡقَ خَوۡفٗا وَطَمَعٗا وَيُنَزِّلُ مِنَ ٱلسَّمَآءِ مَآءٗ فَيُحۡيِۦ بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَآۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَعۡقِلُونَ
(Another) of His signs (is that) He shows you lightning – in fear and desire – and He sends down water from the sky, and by means of it gives the earth life after its death. Surely in that are signs indeed for a people who understand.
وَيُنَزِّلُ
and He sends down
وَيُنزِلُ
and He sends down
Hafs uses the Form II verb (yunazzilu) which carries a connotation of sending down gradually or repeatedly. The variant uses the Form IV verb (yunzilu) which refers to the general act of sending down all at once.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
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,
كِسَفٗا
into fragments
كِسۡفٗا
into fragments
Hafs reads with a fatha on the seen (kisafan) as a plural noun, whereas the variant reads with a sukoon (kisfan) as a singular or collective noun indicating a piece or mass.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan
وَإِن كَانُواْ مِن قَبۡلِ أَن يُنَزَّلَ عَلَيۡهِم مِّن قَبۡلِهِۦ لَمُبۡلِسِينَ
though before (this), before it was sent down on them, they were in despair.
يُنَزَّلَ
was sent down
يُنزَلَ
was sent down
The Hafs reading uses the Form II verb 'yunazzala', which implies gradual or repeated sending down. The variant uses the Form IV verb 'yunzala', which indicates sending down in a single or general sense.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
وَمِنَ ٱلنَّاسِ مَن يَشۡتَرِي لَهۡوَ ٱلۡحَدِيثِ لِيُضِلَّ عَن سَبِيلِ ٱللَّهِ بِغَيۡرِ عِلۡمٖ وَيَتَّخِذَهَا هُزُوًاۚ أُوْلَـٰٓئِكَ لَهُمۡ عَذَابٞ مُّهِينٞ
But among the people (there is) one who buys a diverting tale to lead (others) astray from the way of God without any knowledge, and to take it in mockery. Those – for them (there is) a humiliating punishment.
لِيُضِلَّ
to lead (others) astray
لِيَضِلَّ
to stray
The vowel on the 'ya' changes from a damma to a fatha, shifting the verb from Form IV (to lead others astray) to Form I (to stray oneself).
Bazzi, Duri Abu 'Amr, Qunbul, Susi
وَيَتَّخِذَهَا
and to take it
وَيَتَّخِذُهَا
and he takes it
Hafs reads the verb with a fatha (subjunctive/mansub), coordinating it with 'to lead astray' (li-yudilla). The variant reads it with a damma (indicative/marfu'), coordinating it with the earlier verb 'who buys' (yashtarī).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Shu'bah, Susi, Warsh
يَٰبُنَيَّ إِنَّهَآ إِن تَكُ مِثۡقَالَ حَبَّةٖ مِّنۡ خَرۡدَلٖ فَتَكُن فِي صَخۡرَةٍ أَوۡ فِي ٱلسَّمَٰوَٰتِ أَوۡ فِي ٱلۡأَرۡضِ يَأۡتِ بِهَا ٱللَّهُۚ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٞ
‘My son! Surely it – if it should be (only) the weight of a mustard seed, and it should be in a rock, or in the heavens, or on the earth, God will bring it forth. Surely God is astute, aware.
مِثۡقَالَ
the weight
مِثْقَالُ
the weight
In Hafs, 'mithqāla' is read in the accusative case (mansub) as the predicate (khabar) of the verb 'taku' (meaning 'if it [the deed] be the weight'). In the variant, 'mithqālu' is read in the nominative case (marfu') as the subject (ism) of 'taku' (meaning 'if the weight be').
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَلَوۡ أَنَّمَا فِي ٱلۡأَرۡضِ مِن شَجَرَةٍ أَقۡلَٰمٞ وَٱلۡبَحۡرُ يَمُدُّهُۥ مِنۢ بَعۡدِهِۦ سَبۡعَةُ أَبۡحُرٖ مَّا نَفِدَتۡ كَلِمَٰتُ ٱللَّهِۚ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٞ
Even if all the trees on the earth were pens, and the sea (were ink) – (and) extending it (were) seven seas after it – the words of God would (still) not give out. God is mighty, wise.
وَٱلۡبَحۡرُ
and the sea
وَاَلۡبَحۡرَ
and were the sea
The noun changes from nominative (as the subject of a new clause) to accusative (coordinated with the preceding accusative subject).
Duri Abu 'Amr, Rawh, Ruways, Susi
إِنَّ ٱللَّهَ عِندَهُۥ عِلۡمُ ٱلسَّاعَةِ وَيُنَزِّلُ ٱلۡغَيۡثَ وَيَعۡلَمُ مَا فِي ٱلۡأَرۡحَامِۖ وَمَا تَدۡرِي نَفۡسٞ مَّاذَا تَكۡسِبُ غَدٗاۖ وَمَا تَدۡرِي نَفۡسُۢ بِأَيِّ أَرۡضٖ تَمُوتُۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرُۢ
Surely God – with Him is the knowledge of the Hour. He sends down the rain, and He knows what is in the wombs, but no person knows what he will earn tomorrow, and no person knows in what (place on) earth he will die. Surely God is knowing, aware.
وَيُنَزِّلُ
He sends down
وَيُنزِلُ
He sends down
Hafs uses the Form II verb 'yunazzilu' (with a shaddah and fatha), which implies a gradual, continuous, or repeated sending down of rain. The variant uses the Form IV verb 'yunzilu' (with a sukun), which refers to the general act of sending down.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways, Susi
ٱلَّذِيٓ أَحۡسَنَ كُلَّ شَيۡءٍ خَلَقَهُۥۖ وَبَدَأَ خَلۡقَ ٱلۡإِنسَٰنِ مِن طِينٖ
who made well everything He created. He brought about the creation of the human from clay,
خَلَقَهُۥ
He created
خَلۡقَهُۥ
its composition
The difference is in the vowels. Hafs reads it with a fatha on the lam as 'khalaqahu' (a past tense verb meaning 'He created it'), whereas the variant reads it with a sukun on the lam as 'khalqahu' (a verbal noun meaning 'its composition' or 'His creation').
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qunbul, Rawh, Ruways, Susi
۞قُلۡ يَتَوَفَّىٰكُم مَّلَكُ ٱلۡمَوۡتِ ٱلَّذِي وُكِّلَ بِكُمۡ ثُمَّ إِلَىٰ رَبِّكُمۡ تُرۡجَعُونَ
Say: ‘The angel of death, who is put in charge of you, will take you, (and) then you will be returned to your Lord.’
تُرۡجَعُونَ
you will be returned
تَرۡجِعُونَ
you return
The verb changes from the passive voice 'turja'ūn' (you will be returned) to the active voice 'tarji'ūn' (you return) through a change in the vowels.
Rawh, Ruways
فَلَا تَعۡلَمُ نَفۡسٞ مَّآ أُخۡفِيَ لَهُم مِّن قُرَّةِ أَعۡيُنٖ جَزَآءَۢ بِمَا كَانُواْ يَعۡمَلُونَ
No one knows what comfort is hidden (away) for them in payment for what they have done.
أُخۡفِيَ
is hidden
أُخۡفِي
I am hiding
The verb changes from a third-person passive perfect (is hidden) to a first-person active imperfect (I am hiding) due to a change in the vowel (harakah) on the final letter from a fatha to a sukoon.
Khalaf, Khallad, Rawh, Ruways
وَجَعَلۡنَا مِنۡهُمۡ أَئِمَّةٗ يَهۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْۖ وَكَانُواْ بِـَٔايَٰتِنَا يُوقِنُونَ
And We appointed from among them leaders (who) guide (others) by Our command, when they were patient and were certain of Our signs.
لَمَّا
when
لِمَا
for having
Hafs reads 'lammā' (when) indicating a time or condition, whereas the variant reads 'limā' (for/because) indicating the cause or reason for their appointment as leaders.
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad, Ruways
وَإِذۡ قَالَت طَّآئِفَةٞ مِّنۡهُمۡ يَـٰٓأَهۡلَ يَثۡرِبَ لَا مُقَامَ لَكُمۡ فَٱرۡجِعُواْۚ وَيَسۡتَـٔۡذِنُ فَرِيقٞ مِّنۡهُمُ ٱلنَّبِيَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوۡرَةٞ وَمَا هِيَ بِعَوۡرَةٍۖ إِن يُرِيدُونَ إِلَّا فِرَارٗا
And when a group of them said, ‘People of Yathrib! (There is) no dwelling place for you (here), so return!’ And (another) contingent of them was asking permission of the prophet, saying, ‘Surely our houses are vulnerable’ – yet they were not vulnerable, they only wished to flee.
مُقَامَ
dwelling place
مَقَامَ
standing-place
The vowel on the initial mim changes from a damma to a fatha, shifting the word from 'muqām' (dwelling place, derived from Form IV 'aqāma') to 'maqām' (standing place, derived from Form I 'qāma').
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
وَلَوۡ دُخِلَتۡ عَلَيۡهِم مِّنۡ أَقۡطَارِهَا ثُمَّ سُئِلُواْ ٱلۡفِتۡنَةَ لَأٓتَوۡهَا وَمَا تَلَبَّثُواْ بِهَآ إِلَّا يَسِيرٗا
If an entrance had been made against them from that side, (and) then they had been asked (to join in) the troublemaking, they would indeed have done it, and scarcely have hesitated with it.
لَأٓتَوۡهَا
done it
لَأَتَوْهَا
come to it
Hafs reads with a long 'a' (Form IV), meaning 'they would have done/given it'. The variant reads with a short 'a' (Form I), meaning 'they would have come to it'.
Bazzi, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh
يَٰنِسَآءَ ٱلنَّبِيِّ مَن يَأۡتِ مِنكُنَّ بِفَٰحِشَةٖ مُّبَيِّنَةٖ يُضَٰعَفۡ لَهَا ٱلۡعَذَابُ ضِعۡفَيۡنِۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٗا
Wives of the prophet! Whoever among you commits clear immorality, for her the punishment will be doubled. That is easy for God.
مُّبَيِّنَةٖ
clear
مُّبَيَّنَةٖ
evidenced
The vowel on the letter ya changes from a kasrah to a fathah, shifting the word from an active participle (clear/manifesting) to a passive participle (evidenced/manifested).
Bazzi, Qunbul, Shu'bah
وَقَرۡنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجۡنَ تَبَرُّجَ ٱلۡجَٰهِلِيَّةِ ٱلۡأُولَىٰۖ وَأَقِمۡنَ ٱلصَّلَوٰةَ وَءَاتِينَ ٱلزَّكَوٰةَ وَأَطِعۡنَ ٱللَّهَ وَرَسُولَهُۥٓۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذۡهِبَ عَنكُمُ ٱلرِّجۡسَ أَهۡلَ ٱلۡبَيۡتِ وَيُطَهِّرَكُمۡ تَطۡهِيرٗا
Stay in your houses, and do not flaunt (yourselves) with the flaunting of the former ignorance, but observe the prayer and give the alms, and obey God and His messenger. God only wishes to take away the abomination from you, People of the House, and to purify you completely.
وَقَرۡنَ
Stay
وَقِرۡنَ
settle, revered
The vowel change from a fatha (qarna) to a kasra (qirna) shifts the morphological derivation from the root 'qarara' (to stay) to 'waqara' (to be settled with dignity and reverence).
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways, Susi
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
عَٰلِمُ
(He is) the Knower
The word changes from a genitive adjective modifying 'my Lord' to a nominative predicate implying 'He is the Knower'.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Ruways, Warsh
وَٱلَّذِينَ سَعَوۡ فِيٓ ءَايَٰتِنَا مُعَٰجِزِينَ أُوْلَـٰٓئِكَ لَهُمۡ عَذَابٞ مِّن رِّجۡزٍ أَلِيمٞ
But those who strive against Our signs to obstruct (them), those – for them (there is) a punishment of painful wrath.
مُعَٰجِزِينَ
to obstruct (them)
مُعَجِّزِينَ
attempting to thwart
The word changes from the Form III active participle 'mu'aajizeen' (striving to obstruct) to the Form II active participle 'mu'ajjizeen' (attempting to thwart or attribute weakness). Because the alif is typically omitted in the Uthmanic rasm (written as معجزين), the difference is realized through vowelization (harakat) and the addition of a shadda.
Bazzi, Duri Abu 'Amr, Qunbul, Susi
أَلِيمٞ
painful
اَلِيمٖ
painful
In Hafs, 'alīmun (أَلِيمٞ) is in the nominative case (marfu'), acting as an adjective for the nominative noun 'adhābun (عَذَابٞ - punishment), meaning 'a painful punishment'. In the variant, 'alīmin (اَلِيمٖ) is in the genitive case (majrur), acting as an adjective for the genitive noun rijzin (رِّجْزٍ - wrath/torment), meaning 'punishment of a painful wrath'.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Shu'bah, Susi, Warsh
أَفَلَمۡ يَرَوۡاْ إِلَىٰ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُم مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِۚ إِن نَّشَأۡ نَخۡسِفۡ بِهِمُ ٱلۡأَرۡضَ أَوۡ نُسۡقِطۡ عَلَيۡهِمۡ كِسَفٗا مِّنَ ٱلسَّمَآءِۚ إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لِّكُلِّ عَبۡدٖ مُّنِيبٖ
Do they not look to what is before them and what is behind them of the sky and the earth? If We (so) please, We could cause the earth to swallow them, or make fragments of the sky fall on them. Surely in that is a sign indeed for every servant who turns (in repentance).
كِسَفًا
fragments
كِسْفًا
fragments
Hafs reads with a fatha on the letter Sin (kisafan), treating it as the plural of 'kisfah' (fragments). The variant reads with a sukun on the Sin (kisfan), treating it as a singular or collective noun meaning 'a fragment' or 'pieces', though both denote pieces falling from the sky.
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
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
ٱلرِّيحُ
the wind
The final vowel changes from fatha (accusative) to damma (nominative), shifting its grammatical role from the object of an implied active verb '(We subjected)' to the subject of an implied passive verb or nominal sentence '(was subjected)'.
Shu'bah
فَلَمَّا قَضَيۡنَا عَلَيۡهِ ٱلۡمَوۡتَ مَا دَلَّهُمۡ عَلَىٰ مَوۡتِهِۦٓ إِلَّا دَآبَّةُ ٱلۡأَرۡضِ تَأۡكُلُ مِنسَأَتَهُۥۖ فَلَمَّا خَرَّ تَبَيَّنَتِ ٱلۡجِنُّ أَن لَّوۡ كَانُواْ يَعۡلَمُونَ ٱلۡغَيۡبَ مَا لَبِثُواْ فِي ٱلۡعَذَابِ ٱلۡمُهِينِ
And when We decreed death for him, nothing indicated his death to them except a creature of the earth devouring his staff. When he fell down, it became clear to the jinn that, if they had known the unseen, they would not have remained in the humiliating punishment.
تَبَيَّنَتِ
it became clear to
تُبُيِّنَتِ
it became clear
The verb changes from the active Form V 'tabayyanat' (the jinn realized/it became clear to them) to the passive 'tubuyyinat' (the jinn were exposed/found out). This shifts the jinn from being the active experiencers of the realization to the passive subjects whose reality was revealed.
Ruways
فَقَالُواْ رَبَّنَا بَٰعِدۡ بَيۡنَ أَسۡفَارِنَا وَظَلَمُوٓاْ أَنفُسَهُمۡ فَجَعَلۡنَٰهُمۡ أَحَادِيثَ وَمَزَّقۡنَٰهُمۡ كُلَّ مُمَزَّقٍۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّكُلِّ صَبَّارٖ شَكُورٖ
But they said, ‘Our Lord, lengthen (the distance) between our journeys.’ They did themselves evil, so We made them legendary, and We tore them completely to pieces. Surely in that are signs indeed for every patient (and) thankful one.
رَبَّنَا بَٰعِدۡ
Our Lord, lengthen
رَبُّنَا بَٰعَدَ
Our Lord has lengthened
Hafs reads 'rabbanaa' in the accusative case as a vocative (calling out) and 'baa'id' as an imperative verb (a supplication). The variant reads 'rabbunaa' in the nominative case as the subject and 'baa'ada' as a past tense verb, changing the sentence from a plea to a declarative statement.
Rawh, Ruways
وَلَقَدۡ صَدَّقَ عَلَيۡهِمۡ إِبۡلِيسُ ظَنَّهُۥ فَٱتَّبَعُوهُ إِلَّا فَرِيقٗا مِّنَ ٱلۡمُؤۡمِنِينَ
Certainly Iblīs confirmed his conjecture about them, and they followed him, except for a group of the believers.
صَدَّقَ
confirmed
صَدَقَ
was confirmed
The verb changes from Form II (saddaqa - to actively confirm/verify) to Form I (sadaqa - to be true/speak the truth), shifting the meaning from Iblis actively confirming his assumption to his assumption simply being true or confirmed.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَلَا تَنفَعُ ٱلشَّفَٰعَةُ عِندَهُۥٓ إِلَّا لِمَنۡ أَذِنَ لَهُۥۚ حَتَّىٰٓ إِذَا فُزِّعَ عَن قُلُوبِهِمۡ قَالُواْ مَاذَا قَالَ رَبُّكُمۡۖ قَالُواْ ٱلۡحَقَّۖ وَهُوَ ٱلۡعَلِيُّ ٱلۡكَبِيرُ
Intercession will be of no benefit with Him, except for the one to whom He gives permission – until, when terror is removed from their hearts, they say, ‘What did your Lord say?,’ and they say, ‘The truth. He is the Most High, the Great.’
أَذِنَ
He gives permission
أُذِن
has been given permission
The verb changes from the active voice 'adhina' (He gives permission) to the passive voice 'udhina' (has been given permission) through a change in vowels.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Susi
فُزِّعَ
terror is removed
فَزَّعَ
He has dispelled fear
The verb changes from the passive voice in Hafs (fuzzi'a), meaning 'terror is removed', to the active voice in the variant (fazza'a), meaning 'He (Allah) dispelled fear'. The consonantal text remains identical, differing only in the diacritical vowels.
Hisham, Ibn Dhakwan, Rawh, Ruways
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.
جَزَآءُ ٱلضِّعۡفِ
a double payment
جَزَآءً ٱلضِّعۡفُ
double as a repayment
Hafs reads the phrase as a genitive construct (idafah) with 'jazaa'u' (nominative) and 'al-di'fi' (genitive). The variant reads 'jazaa'an' with tanween fatha (accusative, functioning as an adverbial or specification) and 'al-di'fu' with a damma (nominative, functioning as the subject).
Ruways
وَٱلَّذِينَ يَسۡعَوۡنَ فِيٓ ءَايَٰتِنَا مُعَٰجِزِينَ أُوْلَـٰٓئِكَ فِي ٱلۡعَذَابِ مُحۡضَرُونَ
But those who strive against Our signs to obstruct (them) – those will be brought forward to the punishment.
مُعَٰجِزِينَ
to obstruct (them)
مُعَجِّزِينَ
attempting to thwart (God)
The Hafs reading uses the Form III active participle مُعَٰجِزِينَ (mu'ājizīn), meaning 'to obstruct' or 'strive to thwart'. The variant reads it as a Form II active participle مُعَجِّزِينَ (mu'ajjizīn), meaning 'attempting to thwart' or 'attributing weakness'. Since the 'Uthmani skeletal text (rasm) is identical (معجزين), the difference is based on vowels, the dagger alif, and the shaddah, shifting the grammatical form and semantic nuance.
Bazzi, Duri Abu 'Amr, Qunbul, Susi
وَإِن يُكَذِّبُوكَ فَقَدۡ كُذِّبَتۡ رُسُلٞ مِّن قَبۡلِكَۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ
If they call you a liar, (know that) messengers have been called liars before you. To God all affairs are returned.
تُرۡجَعُ
are returned
تَرۡجِعُ
return
The verb changes from the passive voice in Hafs (turja'u, 'are returned') to the active voice in the variant (tarji'u, 'return') through a change in the internal vowels.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways
أَفَمَن زُيِّنَ لَهُۥ سُوٓءُ عَمَلِهِۦ فَرَءَاهُ حَسَنٗاۖ فَإِنَّ ٱللَّهَ يُضِلُّ مَن يَشَآءُ وَيَهۡدِي مَن يَشَآءُۖ فَلَا تَذۡهَبۡ نَفۡسُكَ عَلَيۡهِمۡ حَسَرَٰتٍۚ إِنَّ ٱللَّهَ عَلِيمُۢ بِمَا يَصۡنَعُونَ
Is the one whose evil deed is made to appear enticing to him, and he perceives it as good, (like the one who is rightly guided)? Surely God leads astray whomever He pleases and guides whomever He pleases. So do not exhaust yourself in regrets over them. Surely God is aware of what they do.
تَذۡهَبۡ نَفۡسُكَ
exhaust yourself
تُذۡهِبْ نَفْسَكَ
waste your self
Hafs reads the verb in Form I (tadhhab) with the subject 'nafsuka' in the nominative case ('let not your soul perish'). The Variant (Abu Ja'far) reads it in Form IV (tudhhib) with the object 'nafsaka' in the accusative case ('do not cause your soul to perish / waste your self').
Ibn Jummaz, Ibn Wardan
وَٱللَّهُ خَلَقَكُم مِّن تُرَابٖ ثُمَّ مِن نُّطۡفَةٖ ثُمَّ جَعَلَكُمۡ أَزۡوَٰجٗاۚ وَمَا تَحۡمِلُ مِنۡ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلۡمِهِۦۚ وَمَا يُعَمَّرُ مِن مُّعَمَّرٖ وَلَا يُنقَصُ مِنۡ عُمُرِهِۦٓ إِلَّا فِي كِتَٰبٍۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٞ
God created you from dust, then from a drop, (and) then He made you pairs. No female conceives or delivers, except with His knowledge, and no one grows old who grows old, or is diminished in his life, except (it) is in a Book. Surely that is easy for God.
يُنقَصُ
is diminished
يَنقُصُ
does He cut short
The verb changes from the passive 'yunqasu' (is diminished) to the active 'yanqusu' (He diminishes / cuts short), shifting the grammatical subject explicitly to Allah.
Rawh, Ruways
جَنَّـٰتُ عَدۡنٖ يَدۡخُلُونَهَا يُحَلَّوۡنَ فِيهَا مِنۡ أَسَاوِرَ مِن ذَهَبٖ وَلُؤۡلُؤٗاۖ وَلِبَاسُهُمۡ فِيهَا حَرِيرٞ
Gardens of Eden – they will enter them. There they will be adorned with bracelets of gold and (with) pearls, and there their clothes (will be of) silk.
يَدۡخُلُونَهَا
they will enter them
يُدۡخَلُونَهَا
they are entered
The verb changes from the active voice 'yadkhulūnahā' (they will enter them) to the passive voice 'yudkhalūnahā' (they are entered) due to a change in vowels.
Duri Abu 'Amr, Susi
وَلُؤۡلُؤٗاۖ
(with) pearls
وَلُؤۡلُوٕٖاْۖ
(of) pearls
The word for 'pearls' changes from accusative (lu'lu'an) to genitive (lu'lu'in). In Hafs, it is conjoined to the accusative position of 'bracelets', meaning 'adorned with pearls'. In the variant, it is conjoined to the genitive 'gold' (or the apparent genitive state of bracelets), meaning 'bracelets of pearls'.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways
تَنزِيلَ ٱلۡعَزِيزِ ٱلرَّحِيمِ
a sending down of the Mighty, the Compassionate,
تَنزِيلَ
a sending down
تَنزِيلُ
(It is) a bestowal from on high
The final vowel on 'tanzil' changes from an accusative fatha (a) to a nominative damma (u). This shifts the grammatical structure so that instead of being an accusative of state or implied action, it becomes the predicate of an implied subject ('It is a bestowal...').
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
إِذۡ أَرۡسَلۡنَآ إِلَيۡهِمُ ٱثۡنَيۡنِ فَكَذَّبُوهُمَا فَعَزَّزۡنَا بِثَالِثٖ فَقَالُوٓاْ إِنَّآ إِلَيۡكُم مُّرۡسَلُونَ
When We sent two men to them, and they called them liars, We reinforced (them) with a third. They said, ‘Surely we are envoys to you.’
فَعَزَّزۡنَا
We reinforced
فَعَزَزۡنَا
We overpowered
The Hafs reading uses a Form II verb with a shadda (tashdid), meaning 'We reinforced'. The variant reading uses a Form I verb without the shadda (takhfeef), shifting the meaning to 'We overpowered' or 'We prevailed'.
Shu'bah
قَالُواْ طَـٰٓئِرُكُم مَّعَكُمۡ أَئِن ذُكِّرۡتُمۚ بَلۡ أَنتُمۡ قَوۡمٞ مُّسۡرِفُونَ
They said, ‘Your evil omen refers to yourselves. If you had taken heed – No! You are a wanton people!’
أَئِن ذُكِّرۡتُم
If you had taken heed
أَأَن ذُكِّرۡتُم
Is it because you were mentioned
The vowel on the second hamza changes from a kasra (إِ) to a fatha (أَ), shifting the particle from a conditional 'if' to a causative 'because'. Additionally, the verb's translation shifts from 'taken heed' to 'were mentioned'.
Ibn Jummaz, Ibn Wardan
وَمَالِيَ لَآ أَعۡبُدُ ٱلَّذِي فَطَرَنِي وَإِلَيۡهِ تُرۡجَعُونَ
Why should I not serve Him who created me? You will (all) be returned to Him.
تُرۡجَعُونَ
be returned
تَرۡجِعُونَ
return
The verb changes from the passive voice 'turja'ūn' (you will be returned) to the active voice 'tarji'ūn' (you return) via a change in vowels.
Rawh, Ruways
إِن كَانَتۡ إِلَّا صَيۡحَةٗ وَٰحِدَةٗ فَإِذَا هُمۡ خَٰمِدُونَ
It was only a single cry, and suddenly they were snuffed out.
صَيۡحَةٗ وَٰحِدَةٗ
It was only a single cry
صَيۡحَةٌ وَٰحِدَةٌ
Nothing happened but a single shout
Hafs reads 'sayhatan wahidatan' in the accusative (mansub) as the predicate of the incomplete verb 'kanat' (meaning 'it was'). The variant reads 'sayhatun wahidatun' in the nominative (marfu'), making 'kanat' a complete verb (tamma) meaning 'happened' or 'occurred', with the cry functioning as its subject.
Ibn Jummaz, Ibn Wardan
وَإِن كُلّٞ لَّمَّا جَمِيعٞ لَّدَيۡنَا مُحۡضَرُونَ
But every one of them will be brought forward before Us.
لَّمَّا
But
لَّمَا
all together
Hafs reads 'lammā' with a shaddah, functioning as an exceptive particle ('but' or 'except') following a negative 'in'. The variant reads 'lamā' without a shaddah, where the lam is emphatic and the sentence is an affirmative declaration.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَٱلۡقَمَرَ قَدَّرۡنَٰهُ مَنَازِلَ حَتَّىٰ عَادَ كَٱلۡعُرۡجُونِ ٱلۡقَدِيمِ
And the moon: We have determined it by stations, until it returns like an old palm branch.
وَٱلۡقَمَرَ
And the moon
وَالْقَمَرُ
And the moon
The word for 'the moon' changes from the accusative case (mansub) with a fatha in Hafs to the nominative case (marfu') with a damma in the variant, altering its grammatical role from the object of an implied verb to the subject (mubtada') of the sentence.
Bazzi, Duri Abu 'Amr, Qalun, Qunbul, Rawh, Susi, Warsh
إِن كَانَتۡ إِلَّا صَيۡحَةٗ وَٰحِدَةٗ فَإِذَا هُمۡ جَمِيعٞ لَّدَيۡنَا مُحۡضَرُونَ
It was only a single cry, and suddenly they are all brought forward before Us.
صَيۡحَةٗ وَٰحِدَةٗ
a single cry
صَيۡحَةٞ وَٰحِدَةٞ
a single shout
The variant reads 'sayhatun wahidatun' in the nominative case instead of the accusative 'sayhatan wahidatan'. This shifts the grammatical function of the verb 'kanat' from being incomplete to a complete verb (meaning 'there occurred'). The differences in English ('cry' vs 'shout' and 'brought forward' vs 'arraigned') are simply stylistic variations chosen by the translator for the exact same underlying Arabic words.
Ibn Jummaz, Ibn Wardan
هُمۡ وَأَزۡوَٰجُهُمۡ فِي ظِلَٰلٍ عَلَى ٱلۡأَرَآئِكِ مُتَّكِـُٔونَ
– they and their spouses – reclining on couches in (places of) shade.
ظِلَٰلٍ
shade
ظُلَلٍ
sunshades
The word changes from 'zhilāl' (shades) to 'zhulal' (sunshades or canopies). This is reflected by a change in vowels and the omission of the spoken alif, while the Uthmanic consonantal skeleton (rasm) remains 'ظلل'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
إِنَّمَآ أَمۡرُهُۥٓ إِذَآ أَرَادَ شَيۡـًٔا أَن يَقُولَ لَهُۥ كُن فَيَكُونُ
His only command, when He intends something, is to say to it, ‘Be!’ and it is.
فَيَكُونُ
and it is
فَيَكُونَ
so it is
The verb's final vowel changes from damma (nominative) to fatha (subjunctive/accusative), shifting the clause from an independent indicative statement ('and it is') to a resultative clause answering the imperative ('so it is').
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan
فَسُبۡحَٰنَ ٱلَّذِي بِيَدِهِۦ مَلَكُوتُ كُلِّ شَيۡءٖ وَإِلَيۡهِ تُرۡجَعُونَ
Glory to the One in whose His hand is the kingdom of everything! To Him you will be returned.
تُرۡجَعُونَ
you will be returned
تَرۡجِعُونَ
you return
The verb changes from the passive voice in Hafs (turja'ūna - you will be returned) to the active voice in the variant (tarji'ūna - you return) solely through a change in the internal vowels, shifting the linguistic emphasis from being brought back by God to the action of returning to Him.
Rawh, Ruways
إِنَّا زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنۡيَا بِزِينَةٍ ٱلۡكَوَاكِبِ
Surely We have made the sky of this world appear enticing by means of the splendor of the stars,
بِزِينَةٍ ٱلۡكَوَاكِبِ
splendor of the stars
بِزِينَةِ ٱلۡكَوَاكِبِ
adorning the planets
Hafs reads 'zīnah' with tanween (nunation), making 'the stars' an apposition (badal). The variant reads it without tanween as a construct state (idafah), treating 'zīnah' as a verbal noun meaning 'adorning' with 'the planets' as its object.
Shu'bah
بِزِينَةٍ
splendor
بِزِينَةِ
adornment
Hafs reads 'bizīnatin' with tanween, treating the following noun as an apposition (badal). The variant reads 'bizīnati' with a single kasrah, forming a direct genitive construct (idafah) meaning 'adornment of'.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
لَّا يَسَّمَّعُونَ إِلَى ٱلۡمَلَإِ ٱلۡأَعۡلَىٰ وَيُقۡذَفُونَ مِن كُلِّ جَانِبٖ
They do not listen to the exalted Assembly,
يَسَّمَّعُونَ
listen
يَسْمَعُونَ
hear
The Hafs reading uses an assimilated Form V verb indicating intentional effort ('listen'), while the variant uses a Form I verb indicating general perception ('hear').
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
بَلۡ عَجِبۡتَ وَيَسۡخَرُونَ
But you are amazed when they ridicule,
عَجِبۡتَ
you are amazed
عَجِبۡتُ
I gravely noted
The vowel on the letter Ta changes from a fatha to a damma, shifting the subject from second-person singular (you) to first-person singular (I).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
أَءِذَا مِتۡنَا وَكُنَّا تُرَابٗا وَعِظَٰمًا أَءِنَّا لَمَبۡعُوثُونَ
When we are dead, and turned to dust and bones, shall we indeed be raised up?
مِتۡنَا
are dead
مُتۡنَا
have died
The vowel change on the meem from kasra (mitna) to damma (mutna) subtly shifts the morphological nuance from a state of being dead to the perfect action of having died.
Hisham, Ibn Dhakwan
أَوَءَابَآؤُنَا ٱلۡأَوَّلُونَ
And our fathers of old (too)?’
أَوَ
And
أَوْ
Or
The change from a fatha to a sukoon on the letter waw changes the meaning from 'awa' (interrogative 'a' + 'wa' meaning 'and') to 'aw' (meaning 'or').
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun
إِلَّا عِبَادَ ٱللَّهِ ٱلۡمُخۡلَصِينَ
– Except for the devoted servants of God.
ٱلۡمُخۡلَصِينَ
devoted
ٱلۡمُخۡلِصِينَ
sincere
The vowel on the letter lam changes from a fatha (passive participle, meaning 'chosen' or 'devoted') to a kasra (active participle, meaning 'sincere' or 'purifying').
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Rawh, Ruways, Susi
لَا فِيهَا غَوۡلٞ وَلَا هُمۡ عَنۡهَا يُنزَفُونَ
(there is) no ill effect in it, nor do they become drunk from it.
يُنزَفُونَ
become drunk
يُنزِفُونَ
drain (themselves)
The verb changes from passive in Hafs (yunzafūn) to active in the variant (yunzifūn) due to a change in the vowel on the letter Zay.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
أَءِذَا مِتۡنَا وَكُنَّا تُرَابٗا وَعِظَٰمًا أَءِنَّا لَمَدِينُونَ
When we are dead, and turned to dust and bones, shall we indeed be judged?”’
مِتۡنَا
are dead
مُتۡنَا
have died
The vowel on the meem changes from kasrah in Hafs (translated as the state of being dead) to dammah in the variant (translated as the action of having died).
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan
إِلَّا عِبَادَ ٱللَّهِ ٱلۡمُخۡلَصِينَ
– except for the devoted servants of God.
ٱلۡمُخۡلَصِينَ
the devoted
ٱلۡمُخۡلِصِينَ
sincere
The Hafs reading uses a fatha on the lam, making it a passive participle ('the chosen/purified'). The variant uses a kasra on the lam, making it an active participle ('the sincere').
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Rawh, Ruways, Susi
فَأَقۡبَلُوٓاْ إِلَيۡهِ يَزِفُّونَ
Then they came running to him.
يَزِفُّونَ
running
يُزِفُّونَ
urging (each other) to dash
The prefix vowel changes from a fatha in Hafs (yaziffūn, Form I, meaning 'running') to a damma in the variant (yuziffūn, Form IV), shifting the meaning to 'causing to run' or 'urging to dash'.
Khalaf, Khallad
فَلَمَّا بَلَغَ مَعَهُ ٱلسَّعۡيَ قَالَ يَٰبُنَيَّ إِنِّيٓ أَرَىٰ فِي ٱلۡمَنَامِ أَنِّيٓ أَذۡبَحُكَ فَٱنظُرۡ مَاذَا تَرَىٰۚ قَالَ يَـٰٓأَبَتِ ٱفۡعَلۡ مَا تُؤۡمَرُۖ سَتَجِدُنِيٓ إِن شَآءَ ٱللَّهُ مِنَ ٱلصَّـٰبِرِينَ
When he had reached the (age of) running with him, he said, ‘My son! Surely I saw in a dream that I am going to sacrifice you. So look, what do you think?’ He said, ‘My father! Do what you are commanded. You will find me, if God pleases, one of the patient.’
تَرَىٰ
do you think
تُرِي
would you show
The change in vowels shifts the verb from Form I 'tarā' (to see/think) to Form IV 'turī' (to show/point out), slightly altering the semantic focus of the question.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
ٱللَّهَ رَبَّكُمۡ وَرَبَّ ءَابَآئِكُمُ ٱلۡأَوَّلِينَ
– God – your Lord and the Lord of your fathers of old?’
ٱللَّهَ رَبَّكُمۡ وَرَبَّ
God – your Lord and the Lord
ٱللَّهُ رَبُّكُمۡ وَرَبُّ
Allah is your Lord and the Lord
Hafs reads the words in the accusative case (mansub) as an apposition to the preceding verse, while the variant reads them in the nominative case (marfu') forming a new independent declarative sentence.
Abu Al-Harith, Duri Al-Kisa'i, Hafs, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways
إِلَّا عِبَادَ ٱللَّهِ ٱلۡمُخۡلَصِينَ
– except for the devoted servants of God.
ٱلۡمُخۡلَصِينَ
devoted
ٱلۡمُخۡلِصِينَ
sincere
The Hafs reading uses the passive participle with a fatha on the lam (al-mukhlaṣīn), meaning 'those who are purified or devoted'. The variant uses the active participle with a kasra on the lam (al-mukhliṣīn), meaning 'those who are sincere'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Rawh, Ruways, Susi
سَلَٰمٌ عَلَىٰٓ إِلۡ يَاسِينَ
‘Peace (be) upon Elijah!’
إِلۡ يَاسِينَ
Elijah
ءَالِ يَاسِينَ
Elijah’s folk
Hafs reads the text as a single proper noun 'Il Yasin' (Elijah) with a kasra on the hamza and sukoon on the lam. The variant reads it as two separate words, 'Aal Yasin' (the family/folk of Yasin), by placing a long vowel (madd) on the hamza and a kasra on the lam.
Hisham, Ibn Dhakwan, Qalun, Rawh, Ruways, Warsh
أَفَلَا تَذَكَّرُونَ
Will you not take heed?
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant adds a shadda (tashdeed) to the letter dhal, indicating the assimilation of an original 'ta' prefix (from tatadhakkarūna). This morphological intensification shifts the meaning from simply taking heed to an intensified, continuous act of remembering.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
إِلَّا عِبَادَ ٱللَّهِ ٱلۡمُخۡلَصِينَ
except for the devoted servants of God.
ٱلۡمُخۡلَصِينَ
devoted
ٱلۡمُخۡلِصِينَ
sincere
The vowel on the letter lām changes from a fatḥah in Hafs to a kasrah in the variant. This shifts the grammatical form from a passive participle (al-mukhlaṣīn: those chosen or purified) to an active participle (al-mukhliṣīn: those who are sincere and purify their faith).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Rawh, Ruways, Susi
وَٱذۡكُرۡ عِبَٰدَنَآ إِبۡرَٰهِيمَ وَإِسۡحَٰقَ وَيَعۡقُوبَ أُوْلِي ٱلۡأَيۡدِي وَٱلۡأَبۡصَٰرِ
And remember Our servants Abraham, and Isaac, and Jacob: endowed with strength and vision.
عِبَٰدَنَآ
Our servants
عَبۡدَنَا
Our servant
Hafs reads the word in the plural form ('ibādana - Our servants), applying equally to all three prophets. The variant reads it in the singular form ('abdana - Our servant), singling out Abraham for primary honor, with Isaac and Jacob following in conjunction.
Bazzi, Qunbul
إِنَّآ أَخۡلَصۡنَٰهُم بِخَالِصَةٖ ذِكۡرَى ٱلدَّارِ
Surely We purified them with a pure (thought): remembrance of the Home.
بِخَالِصَةٖ
a pure (thought)
بِخَالِصَةِ
distinct quality of
Hafs reads with tanween (bikhāliṣatin), making it separate from the following word which acts as an apposition. The variant reads with a single kasrah (bikhāliṣati), creating a genitive construction (idafah) with the following word.
Hisham, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
هَٰذَا فَوۡجٞ مُّقۡتَحِمٞ مَّعَكُمۡ لَا مَرۡحَبَۢا بِهِمۡۚ إِنَّهُمۡ صَالُواْ ٱلنَّارِ
‘This is a crowd rushing in with you – for them (there is) no welcoming. Surely they will burn in the Fire.’
ٱلنَّارِ
the Fire
اُ۬لنّ۪ارِ
the Fire
The Arabic difference is solely phonetic/orthographic (the dot indicates Imalah/Taqlil of the vowel in Warsh reading), with no actual change in meaning. Note: The Variant English provided in the prompt is misaligned and actually translates the variant of the previous verse (38:58), 'wa ukharu' (and others).
Duri Abu 'Amr, Rawh, Ruways, Susi
إِنَّ ذَٰلِكَ لَحَقّٞ تَخَاصُمُ أَهۡلِ ٱلنَّارِ
Surely that is true indeed – the disputing of the companions of the Fire.
ٱلنَّارِ
the Fire
اِ۬لنّ۪ارِ
the Fire
The difference is purely phonetic, featuring Imālah/Taqlīl (vowel deflection) in the Warsh transmission, indicated by the special diacritic mark. The meaning remains exactly the same ('the Fire'). Note: The variant English translation provided in the prompt erroneously corresponds to the preceding verse (38:63), not 38:64.
Duri Abu 'Amr, Rawh, Ruways, Susi
ٱلنَّارِ
the Fire
اِ۬لنّ۪ارِۖ
the Fire
The difference is purely phonetic (Imalah/Taqleel on the vowel of Al-Nar), with no actual change in meaning. Note: The variant English provided in the prompt incorrectly corresponds to the previous verse (38:63), while the Arabic matches 38:64.
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
قَالَ فَٱلۡحَقُّ وَٱلۡحَقَّ أَقُولُ
He said, ‘(This is) the truth, and the truth I say:
فَٱلۡحَقُّ
(This is) the truth
فَٱلۡحَقَّ
the truth
Hafs reads 'fal-ḥaqqu' with a damma (nominative case), making it the subject of an implied statement 'This is the truth'. The variant reads 'fal-ḥaqqa' with a fatha (accusative case), indicating an oath 'By the truth' or acting as the object of an implied verb.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Rawh, Ruways, Susi
لَأَمۡلَأَنَّ جَهَنَّمَ مِنكَ وَمِمَّن تَبِعَكَ مِنۡهُمۡ أَجۡمَعِينَ
I shall indeed fill Gehenna with you and those of them who follow you – all (of you)!’
فَالْحَقُّ
The truth
فَالْحَقَّ
So (by) the truth
Hafs recites 'al-haqq' in the nominative case (marfu'), while the variant recites it in the accusative case (mansub) as an oath. (Note: Due to differing verse boundaries across recitations, this phrase appears in verse 84 in Hafs, but is combined with verse 85 in the variant).
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
۞وَإِذَا مَسَّ ٱلۡإِنسَٰنَ ضُرّٞ دَعَا رَبَّهُۥ مُنِيبًا إِلَيۡهِ ثُمَّ إِذَا خَوَّلَهُۥ نِعۡمَةٗ مِّنۡهُ نَسِيَ مَا كَانَ يَدۡعُوٓاْ إِلَيۡهِ مِن قَبۡلُ وَجَعَلَ لِلَّهِ أَندَادٗا لِّيُضِلَّ عَن سَبِيلِهِۦۚ قُلۡ تَمَتَّعۡ بِكُفۡرِكَ قَلِيلًا إِنَّكَ مِنۡ أَصۡحَٰبِ ٱلنَّارِ
When hardship touches a person, he calls on his Lord, turning to Him (in repentance). Then, when He bestows blessing on him from Himself, he forgets what he was calling to Him for before, and sets up rivals to God to lead (people) astray from His way. Say: ‘Enjoy (life) in your disbelief for a little. Surely you will be one of the companions of the Fire.’
لِّيُضِلَّ
to lead astray
لِّيَضِلَّ
to stray
The verb changes from Form IV with a damma on the ya (li-yudilla, meaning 'to lead others astray') to Form I with a fatha on the ya (li-yadilla, meaning 'to stray oneself').
Bazzi, Duri Abu 'Amr, Qunbul, Ruways, Susi
أَمَّنۡ هُوَ قَٰنِتٌ ءَانَآءَ ٱلَّيۡلِ سَاجِدٗا وَقَآئِمٗا يَحۡذَرُ ٱلۡأٓخِرَةَ وَيَرۡجُواْ رَحۡمَةَ رَبِّهِۦۗ قُلۡ هَلۡ يَسۡتَوِي ٱلَّذِينَ يَعۡلَمُونَ وَٱلَّذِينَ لَا يَعۡلَمُونَۗ إِنَّمَا يَتَذَكَّرُ أُوْلُواْ ٱلۡأَلۡبَٰبِ
Or is he who is obedient in the hours of the night, prostrating himself and standing, bewaring the Hereafter and hoping for the mercy of his Lord [. . .]? Say: ‘Are those who know and those who do not know equal?’ Only those with understanding take heed.
أَمَّنۡ
Or is he who
أَمَنْ
What about one who
Hafs reads with a shaddah on the meem (amman, combining 'am' and 'man'), meaning 'Or is he who'. The variant reads without a shaddah (a-man, combining the interrogative 'a' and 'man'), meaning 'Is he who' or 'What about one who'.
Bazzi, Qalun, Qunbul, Warsh
ٱللَّهُ يَتَوَفَّى ٱلۡأَنفُسَ حِينَ مَوۡتِهَا وَٱلَّتِي لَمۡ تَمُتۡ فِي مَنَامِهَاۖ فَيُمۡسِكُ ٱلَّتِي قَضَىٰ عَلَيۡهَا ٱلۡمَوۡتَ وَيُرۡسِلُ ٱلۡأُخۡرَىٰٓ إِلَىٰٓ أَجَلٖ مُّسَمًّىۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَتَفَكَّرُونَ
God takes the self at the time of its death, and that which has not died in its sleep, and He retains the one for whom He has decreed death, but sends back the other until an appointed time. Surely in that are signs indeed for a people who reflect.
قَضَىٰ
He has decreed
قُضِيَ
has been decreed
The verb changes from the active 'qada' (He decreed) to the passive 'qudiya' (was decreed). Consequently, in the Arabic text, 'death' (al-mawt) changes from the accusative object to the nominative subject of the passive verb.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq
قُل لِّلَّهِ ٱلشَّفَٰعَةُ جَمِيعٗاۖ لَّهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ ثُمَّ إِلَيۡهِ تُرۡجَعُونَ
Say: ‘Intercession (belongs) to God altogether. To Him (belongs) the kingdom of the heavens and the earth. Then to Him you will be returned.’
تُرۡجَعُونَ
you will be returned
تَرۡجِعُونَ
you return
The verb changes from the passive voice 'turjaʿūna' (you will be returned) to the active voice 'tarjiʿūna' (you return) through a change in the diacritical vowels.
Rawh, Ruways
وَسِيقَ ٱلَّذِينَ كَفَرُوٓاْ إِلَىٰ جَهَنَّمَ زُمَرًاۖ حَتَّىٰٓ إِذَا جَآءُوهَا فُتِحَتۡ أَبۡوَٰبُهَا وَقَالَ لَهُمۡ خَزَنَتُهَآ أَلَمۡ يَأۡتِكُمۡ رُسُلٞ مِّنكُمۡ يَتۡلُونَ عَلَيۡكُمۡ ءَايَٰتِ رَبِّكُمۡ وَيُنذِرُونَكُمۡ لِقَآءَ يَوۡمِكُمۡ هَٰذَاۚ قَالُواْ بَلَىٰ وَلَٰكِنۡ حَقَّتۡ كَلِمَةُ ٱلۡعَذَابِ عَلَى ٱلۡكَٰفِرِينَ
Those who disbelieved will be driven in companies into Gehenna, until, when they have come to it, its gates will be opened, and its keepers will say to them: ‘Did messengers not come to you from among you, reciting to you the signs of your Lord and warning you about the meeting of this Day of yours?’ They will say, ‘Yes indeed! But the word of punishment has proved true against the disbelievers.’
فُتِحَتۡ
opened
فُتِّحَتَ
opened wide
The variant reads with a shadda on the letter ta' (Form II), which conveys an intensive or extensive action ('opened wide' or 'flung open'). Hafs reads without the shadda (Form I), indicating a simple opening.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Susi, Warsh
وَسِيقَ ٱلَّذِينَ ٱتَّقَوۡاْ رَبَّهُمۡ إِلَى ٱلۡجَنَّةِ زُمَرًاۖ حَتَّىٰٓ إِذَا جَآءُوهَا وَفُتِحَتۡ أَبۡوَٰبُهَا وَقَالَ لَهُمۡ خَزَنَتُهَا سَلَٰمٌ عَلَيۡكُمۡ طِبۡتُمۡ فَٱدۡخُلُوهَا خَٰلِدِينَ
But those who guarded (themselves) against their Lord will be driven in companies into the Garden, until, when they have come to it, and its gates will be opened, and its keepers will say to them: ‘Peace (be) upon you! You have been good, so enter it, to remain (there).’
وَفُتِحَتۡ
opened
وَفُتِّحَتَ
opened wide
The variant adds a shadda to the letter ta', changing the verb to Form II, which intensifies the action from 'opened' to 'opened wide'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Susi, Warsh
هُوَ ٱلَّذِي يُرِيكُمۡ ءَايَٰتِهِۦ وَيُنَزِّلُ لَكُم مِّنَ ٱلسَّمَآءِ رِزۡقٗاۚ وَمَا يَتَذَكَّرُ إِلَّا مَن يُنِيبُ
He (it is) who shows you His signs, and sends down provision for you from the sky, but no one takes heed except the one who turns (in repentance).
يُنَزِّلُ
sends down
يُنزِلُ
sends down
The verb changes from Form II (yunazzilu), which can imply continuous or gradual sending, to Form IV (yunzilu), which signifies the general or singular action of sending down.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
ٱلَّذِينَ يُجَٰدِلُونَ فِيٓ ءَايَٰتِ ٱللَّهِ بِغَيۡرِ سُلۡطَٰنٍ أَتَىٰهُمۡۖ كَبُرَ مَقۡتًا عِندَ ٱللَّهِ وَعِندَ ٱلَّذِينَ ءَامَنُواْۚ كَذَٰلِكَ يَطۡبَعُ ٱللَّهُ عَلَىٰ كُلِّ قَلۡبِ مُتَكَبِّرٖ جَبَّارٖ
Those who dispute about the signs of God, without any authority having come to them – (that) is a very hateful thing in the sight of God and those who believe. In this way God sets a seal on the heart of every arrogant tyrant.
قَلۡبِ
heart of
قَلۡبٖ
heart
In Hafs, 'qalb' (heart) is in the construct state (mudhaf) without tanween, meaning 'the heart of every arrogant tyrant'. In the variant, 'qalbin' takes tanween, changing the grammatical structure so that 'arrogant' and 'tyrant' become direct adjectives describing the 'heart' itself.
Duri Abu 'Amr, Ibn Dhakwan, Susi
أَسۡبَٰبَ ٱلسَّمَٰوَٰتِ فَأَطَّلِعَ إِلَىٰٓ إِلَٰهِ مُوسَىٰ وَإِنِّي لَأَظُنُّهُۥ كَٰذِبٗاۚ وَكَذَٰلِكَ زُيِّنَ لِفِرۡعَوۡنَ سُوٓءُ عَمَلِهِۦ وَصُدَّ عَنِ ٱلسَّبِيلِۚ وَمَا كَيۡدُ فِرۡعَوۡنَ إِلَّا فِي تَبَابٖ
the ropes of the heavens, and look upon the god of Moses. Surely I think he is a liar indeed.’ In this way the evil of his deed was made to appear enticing to Pharaoh, and he was kept from the way. But the plot of Pharaoh only (came) to ruin.
فَأَطَّلِعَ
and look
فَأَطَّلِعُ
and view
In Hafs, the verb is read in the subjunctive mood with a fatha (mansub) as a response to the implied request, indicating purpose ('so that I may look'). In the variant, it is read in the indicative mood with a damma (marfu'), coordinating it with the previous indicative verb ('and I view').
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
وَصُدَّ
he was kept
وَصَدَّ
he barred
The vowel change on the first root letter from a damma (ṣudda) to a fatha (ṣadda) shifts the verb from the passive voice ('he was kept') to the active voice ('he barred').
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
مَنۡ عَمِلَ سَيِّئَةٗ فَلَا يُجۡزَىٰٓ إِلَّا مِثۡلَهَاۖ وَمَنۡ عَمِلَ صَٰلِحٗا مِّن ذَكَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنٞ فَأُوْلَـٰٓئِكَ يَدۡخُلُونَ ٱلۡجَنَّةَ يُرۡزَقُونَ فِيهَا بِغَيۡرِ حِسَابٖ
Whoever does an evil deed will only be repaid the equal of it, but whoever does a righteous deed, whether male or female – and is a believer – those will enter the Garden, where they will be provided for without reckoning.
يَدۡخُلُونَ
will enter
يُدۡخَلُونَ
shall be entered
The verb changes from the active voice (yadkhulūna: 'they will enter') in Hafs to the passive voice (yudkhalūna: 'they shall be entered' or 'made to enter') in the variant by altering the internal vowels.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qunbul, Rawh, Ruways, Shu'bah, Susi
ٱلنَّارُ يُعۡرَضُونَ عَلَيۡهَا غُدُوّٗا وَعَشِيّٗاۚ وَيَوۡمَ تَقُومُ ٱلسَّاعَةُ أَدۡخِلُوٓاْ ءَالَ فِرۡعَوۡنَ أَشَدَّ ٱلۡعَذَابِ
The Fire – they will be presented to it morning and evening. On the Day when the Hour strikes: ‘Cause the house of Pharaoh to enter the harshest punishment!’
أَدۡخِلُوٓاْ
Cause ... to enter
ٱدۡخُلُواْ
Enter
Hafs uses the Form IV imperative 'adkhilū' (cause to enter), where the command is directed at the angels to throw Pharaoh's people into the Fire. The variant uses the Form I imperative 'udkhulū' (enter), which shifts the address directly to Pharaoh's people, treating 'house of Pharaoh' as a vocative.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Shu'bah, Susi
وَقَالَ رَبُّكُمُ ٱدۡعُونِيٓ أَسۡتَجِبۡ لَكُمۡۚ إِنَّ ٱلَّذِينَ يَسۡتَكۡبِرُونَ عَنۡ عِبَادَتِي سَيَدۡخُلُونَ جَهَنَّمَ دَاخِرِينَ
Your Lord has said, ‘Call on Me! I shall respond to you. Surely those who are too proud to serve Me will enter Gehenna humbled.’
سَيَدۡخُلُونَ
will enter
سَيُدۡخَلُونَ
will be entered
The change in vowels shifts the verb from the active voice ('they will enter') to the passive voice ('they will be entered').
Bazzi, Ibn Jummaz, Ibn Wardan, Qunbul, Ruways, Shu'bah
هُوَ ٱلَّذِي يُحۡيِۦ وَيُمِيتُۖ فَإِذَا قَضَىٰٓ أَمۡرٗا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
He (it is) who gives life and causes death, and when He decrees something, He simply says to it, ‘Be!’ and it is.
فَيَكُونُ
and it is
فَيَكُونَ
so it is
The final vowel changes from a damma (nominative/indicative) to a fatha (accusative/subjunctive). Hafs reads it as a new, independent clause ('and it is'), while the variant treats it as the direct result of the preceding command ('so it is').
Hisham, Ibn Dhakwan
فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقّٞۚ فَإِمَّا نُرِيَنَّكَ بَعۡضَ ٱلَّذِي نَعِدُهُمۡ أَوۡ نَتَوَفَّيَنَّكَ فَإِلَيۡنَا يُرۡجَعُونَ
So be patient! Surely the promise of God is true. Whether We show you some of that which We promise them, or take you, to Us they will be returned.
يُرۡجَعُونَ
they will be returned
يَرۡجِعُونَ
they return
The verb changes from the passive 'yurjaʿūna' (they will be returned) to the active 'yarjiʿūna' (they return) solely through a change in the diacritical vowels.
Rawh, Ruways
وَجَعَلَ فِيهَا رَوَٰسِيَ مِن فَوۡقِهَا وَبَٰرَكَ فِيهَا وَقَدَّرَ فِيهَآ أَقۡوَٰتَهَا فِيٓ أَرۡبَعَةِ أَيَّامٖ سَوَآءٗ لِّلسَّآئِلِينَ
He placed on it firm mountains (towering) above it, and blessed it, and decreed for it its (various) foods in four days, equal to the ones who ask.
سَوَآءٗ
equal
سَوَآءٞ
(they are) equal
The word changes from the accusative (nasb) to the nominative (raf') case, shifting the grammatical structure to form an independent nominal clause with an implied subject (i.e., 'they are equal').
Ibn Jummaz, Ibn Wardan
سَوَآءٗ
equal
سَوَآءٖ
equal
The variant reads the word with a kasra tanween (sawā'in) in the genitive case, making it an adjective modifying the preceding word 'days' (ayyāmin). Hafs reads it with a fatha tanween (sawā'an) in the accusative case as a circumstantial modifier or absolute object.
Rawh, Ruways
وَقَالُواْ لِجُلُودِهِمۡ لِمَ شَهِدتُّمۡ عَلَيۡنَاۖ قَالُوٓاْ أَنطَقَنَا ٱللَّهُ ٱلَّذِيٓ أَنطَقَ كُلَّ شَيۡءٖۚ وَهُوَ خَلَقَكُمۡ أَوَّلَ مَرَّةٖ وَإِلَيۡهِ تُرۡجَعُونَ
and they will say to their skins, ‘Why did you bear witness against us?’ They will say, ‘God, who gave speech to everything, has given us speech. He created you the first time, and to Him you are (now) returned.
تُرۡجَعُونَ
you are (now) returned
تَرۡجِعُونَ
you return
The verb changes from the passive voice 'turjaʿūn' (you are returned) to the active voice 'tarjiʿūn' (you return) due to a change in the internal vowels.
Rawh, Ruways
كَذَٰلِكَ يُوحِيٓ إِلَيۡكَ وَإِلَى ٱلَّذِينَ مِن قَبۡلِكَ ٱللَّهُ ٱلۡعَزِيزُ ٱلۡحَكِيمُ
In this way He inspires you, and those who were before you – God, the Mighty, the Wise.
يُوحِيٓ
He inspires
يُوحَيٰ
it is revealed
The verb changes from the active voice (yūḥī) to the passive voice (yūḥā) by altering the vowels, shifting the meaning from 'He inspires' to 'it is revealed / inspired'.
Bazzi, Qunbul
۞وَلَوۡ بَسَطَ ٱللَّهُ ٱلرِّزۡقَ لِعِبَادِهِۦ لَبَغَوۡاْ فِي ٱلۡأَرۡضِ وَلَٰكِن يُنَزِّلُ بِقَدَرٖ مَّا يَشَآءُۚ إِنَّهُۥ بِعِبَادِهِۦ خَبِيرُۢ بَصِيرٞ
If God were to extend (His) provision to His servants, they would indeed act oppressively on the earth, but He sends down in measure whatever He pleases. Surely He is aware of His servants (and) sees (them).
يُنَزِّلُ
He sends down
يُنزِلُ
He sends down
The verb shifts from Form II (yunazzilu), which implies a gradual or repeated sending down, to Form IV (yunzilu), which indicates sending down as a single or absolute act. Both share the same root letters and basic meaning.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
وَهُوَ ٱلَّذِي يُنَزِّلُ ٱلۡغَيۡثَ مِنۢ بَعۡدِ مَا قَنَطُواْ وَيَنشُرُ رَحۡمَتَهُۥۚ وَهُوَ ٱلۡوَلِيُّ ٱلۡحَمِيدُ
He (it is) who sends down the rain after they have despaired, and displays His mercy. He is the Ally, the Praiseworthy.
يُنَزِّلُ
sends down
يُنزِلُ
sends down
The verb changes from Form II (يُنَزِّلُ, implying gradual or continuous descent) to Form IV (يُنزِلُ, implying general descent), shifting the semantic nuance.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways, Susi
أَوۡ يُوبِقۡهُنَّ بِمَا كَسَبُواْ وَيَعۡفُ عَن كَثِيرٖ
Or He wrecks them for what they have earned – yet He pardons much –
وَيَعۡلَمَ
so that ... may know
وَيَعۡلَمُ
Thus ... know
The verb changes from the subjunctive mood (mansub) with a fatha in Hafs to the indicative mood (marfu') with a damma in the variant. This shifts the meaning from a subordinate clause of purpose/result ('so that they may know') to an independent declarative statement ('thus they know' or 'and they know').
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
۞وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ ٱللَّهُ إِلَّا وَحۡيًا أَوۡ مِن وَرَآيِٕ حِجَابٍ أَوۡ يُرۡسِلَ رَسُولٗا فَيُوحِيَ بِإِذۡنِهِۦ مَا يَشَآءُۚ إِنَّهُۥ عَلِيٌّ حَكِيمٞ
It is not (fitting) for any human being that God should speak to him, except (by) inspiration, or from behind a veil, or (that) He should send a messenger and he inspire by His permission whatever He pleases. Surely He is most high, wise.
يُرۡسِلَ رَسُولٗا فَيُوحِيَ
He should send a messenger and he inspire
يُرْسِلُ رَسُولاٗ فَيُوحِے
He sends a messenger then reveals
The verbs shift from subjunctive (mansub) with a fatha to indicative (marfu') with a damma, changing the syntax from a dependent coordinated clause to an independent declarative statement.
Qalun, Warsh
أَفَنَضۡرِبُ عَنكُمُ ٱلذِّكۡرَ صَفۡحًا أَن كُنتُمۡ قَوۡمٗا مُّسۡرِفِينَ
Shall We strike the Reminder away from you, on the excuse that you have been a wanton people?
أَن
on the excuse that
اِن
if
The vowel on the hamza changes from a fathah (أَن, 'an') meaning 'because' or 'that', to a kasrah (إِن, 'in') meaning 'if', shifting the statement from providing a reason to a conditional condition.
Abu Al-Harith, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Warsh
وَٱلَّذِي نَزَّلَ مِنَ ٱلسَّمَآءِ مَآءَۢ بِقَدَرٖ فَأَنشَرۡنَا بِهِۦ بَلۡدَةٗ مَّيۡتٗاۚ كَذَٰلِكَ تُخۡرَجُونَ
and (it is He) who sends down water from the sky in measure – and by means of it We give some barren land life, and in this way you (too) will be brought forth –
تُخۡرَجُونَ
will be brought forth
تَخۡرُجُونَ
come out
The verb changes from the passive form 'tukhrajūna' (you will be brought forth) in Hafs to the active form 'takhrujūna' (you come out) in the variant due to a difference in vowelization (harakat).
Abu Al-Harith, Duri Al-Kisa'i, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways
أَوَمَن يُنَشَّؤُاْ فِي ٱلۡحِلۡيَةِ وَهُوَ فِي ٱلۡخِصَامِ غَيۡرُ مُبِينٖ
‘One who is brought up in luxury, and he is not clear in the (time of) dispute?’
يُنَشَّؤُاْ
brought up
يَّنشَؤُاْ
growing up
Hafs uses the Form II passive verb meaning 'is brought up', while the variant uses the Form I active verb meaning 'grows up'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَلَوۡلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةٗ وَٰحِدَةٗ لَّجَعَلۡنَا لِمَن يَكۡفُرُ بِٱلرَّحۡمَٰنِ لِبُيُوتِهِمۡ سُقُفٗا مِّن فِضَّةٖ وَمَعَارِجَ عَلَيۡهَا يَظۡهَرُونَ
If it were not that humankind would be one community, We would indeed have made for those who disbelieve in the Merciful roofs of silver for their houses, and stairways on which to ascend,
سُقُفٗا
roofs
سَقۡفٗا
a roof
The vowels change the word from the plural 'suqufan' (roofs) in Hafs to the singular 'saqfan' (a roof) in the variant, though the consonantal skeleton (rasm) remains the same.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qunbul, Susi
وَزُخۡرُفٗاۚ وَإِن كُلُّ ذَٰلِكَ لَمَّا مَتَٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۚ وَٱلۡأٓخِرَةُ عِندَ رَبِّكَ لِلۡمُتَّقِينَ
and (all manner of) decoration. Yet all that is but the enjoyment of this present life – the Hereafter with your Lord is for the ones who guard (themselves).
لَمَّا
but
لَمَا
merely
The presence of a shadda in Hafs (lammā) implies restriction ('but' or 'except') following a negative particle, whereas its absence in the variant (lamā) functions as an emphatic prefix indicating affirmation ('indeed/merely').
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
فَجَعَلۡنَٰهُمۡ سَلَفٗا وَمَثَلٗا لِّلۡأٓخِرِينَ
We made them a thing of the past, and an example for the later (generations).
سَلَفٗا
a thing of the past
سُلُفٗا
predecessors
The vowels change from fathas ('salafan', singular for precedent/past) to dammas ('sulufan', plural for predecessors), shifting the emphasis from the abstract concept of a precedent to the specific group of people who preceded.
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad
۞وَلَمَّا ضُرِبَ ٱبۡنُ مَرۡيَمَ مَثَلًا إِذَا قَوۡمُكَ مِنۡهُ يَصِدُّونَ
When the son of Mary is cited as an example, suddenly your people keep (others) from it,
يَصِدُّونَ
keep (others) from it
يَصُدُّونَ
barred (themselves and others)
The vowel on the letter Saad changes from a kasrah (يَصِدُّونَ) to a dammah (يَصُدُّونَ), shifting the root meaning nuance from laughing/clamoring or keeping away, to actively barring themselves and others.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Warsh
قُلۡ إِن كَانَ لِلرَّحۡمَٰنِ وَلَدٞ فَأَنَا۠ أَوَّلُ ٱلۡعَٰبِدِينَ
Say: ‘If the Merciful had a son, I (would be) the first of the ones who served (him).
وَلَدٞ
a son
وُلْدٞ
children
The vowel marks change from fatha-fatha 'walad' (a son) to damma-sukun 'wuld' (children), shifting the meaning from singular to plural.
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad
فَذَرۡهُمۡ يَخُوضُواْ وَيَلۡعَبُواْ حَتَّىٰ يُلَٰقُواْ يَوۡمَهُمُ ٱلَّذِي يُوعَدُونَ
So leave them! Let them banter and jest, until they meet their Day which they are promised.
يُلَٰقُواْ
meet
يَلۡقَوۡاْ
encounter
Hafs uses the Form III verb يُلَٰقُواْ (yulāqū) meaning 'to meet', while the variant uses the Form I verb يَلۡقَوۡاْ (yalqaw) meaning 'to encounter'. The Uthmani rasm (يلقوا) remains identical, differing only in the vowels and the dagger alif.
Ibn Jummaz, Ibn Wardan
وَتَبَارَكَ ٱلَّذِي لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَا وَعِندَهُۥ عِلۡمُ ٱلسَّاعَةِ وَإِلَيۡهِ تُرۡجَعُونَ
Blessed (be) the One who – to Him (belongs) the kingdom of the heavens and the earth, and whatever is between them. With Him is the knowledge of the Hour, and to Him you will be returned.
تُرۡجَعُونَ
you will be returned
تَرْجِعُونَ
you return
The verb's vowels change, shifting it from the passive voice in Hafs to the active voice in the variant.
Rawh
رَبِّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَآۖ إِن كُنتُم مُّوقِنِينَ
Lord of the heavens and the earth, and whatever is between them, if you (would) be certain.
رَبِّ
Lord
رَبُّ
(He is the) Lord
The vowel on 'Lord' changes from a kasrah (genitive case) in Hafs to a dammah (nominative case) in the variant. This changes the grammatical structure from being an apposition to a preceding word, to being the predicate of an implied subject 'He is'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
ذُقۡ إِنَّكَ أَنتَ ٱلۡعَزِيزُ ٱلۡكَرِيمُ
‘Taste (it)! Surely you are the mighty, the honorable!
إِنَّكَ
Surely you
أَنَّكَ
that you
The vowel on the hamza changes from a kasra (innaka) to a fatha (annaka). This shifts the grammar from starting a new declarative sentence ('Surely you...') to a subordinating clause indicating reason ('because/that you...').
Abu Al-Harith, Duri Al-Kisa'i
هَٰذَا هُدٗىۖ وَٱلَّذِينَ كَفَرُواْ بِـَٔايَٰتِ رَبِّهِمۡ لَهُمۡ عَذَابٞ مِّن رِّجۡزٍ أَلِيمٌ
This is guidance, but those who disbelieve in the signs of their Lord – for them (there is) a punishment of painful wrath.
أَلِيمٌ
painful
اَلِيمٍ
painful
In Hafs, the word is read in the nominative case ('alīmun) as an adjective modifying 'punishment' ('adhāb). In the variant, it is read in the genitive case ('alīmin) modifying 'wrath/torment' (rijz).
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Shu'bah, Susi, Warsh
قُل لِّلَّذِينَ ءَامَنُواْ يَغۡفِرُواْ لِلَّذِينَ لَا يَرۡجُونَ أَيَّامَ ٱللَّهِ لِيَجۡزِيَ قَوۡمَۢا بِمَا كَانُواْ يَكۡسِبُونَ
Say to those who believe to forgive those who do not expect the days of God, so that He may repay a people for what they have earned.
لِيَجۡزِيَ
He may repay
لِيُجۡزَى
may be repaid
The verb is changed from the active 'yajziya' (He may repay) to the passive 'yujzā' (may be repaid), shifting the sentence structure while preserving the identical Uthmani rasm.
Ibn Jummaz, Ibn Wardan
مَنۡ عَمِلَ صَٰلِحٗا فَلِنَفۡسِهِۦۖ وَمَنۡ أَسَآءَ فَعَلَيۡهَاۖ ثُمَّ إِلَىٰ رَبِّكُمۡ تُرۡجَعُونَ
Whoever does righteousness, it is for himself, and whoever does evil, it is (likewise) against himself – then to your Lord you will be returned.
تُرۡجَعُونَ
you will be returned
تَرۡجِعُونَ
youpl return
The verb changes from the passive voice in Hafs (turja'ūn - you will be returned) to the active voice in the variant (tarji'ūn - you return), which is reflected in the change of vowel markings.
Rawh, Ruways
أَمۡ حَسِبَ ٱلَّذِينَ ٱجۡتَرَحُواْ ٱلسَّيِّـَٔاتِ أَن نَّجۡعَلَهُمۡ كَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ سَوَآءٗ مَّحۡيَاهُمۡ وَمَمَاتُهُمۡۚ سَآءَ مَا يَحۡكُمُونَ
Or do those who commit evil deeds think that We shall treat them as those who believe and do righteous deeds – alike in their life and their death? Evil is what they judge!
سَوَآءٗ
alike
سَوَآءٞ
Equal
The word changes from the accusative case (sawā'an), acting as a circumstantial qualifier, to the nominative case (sawā'un), forming an independent nominal clause.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَقَالُواْ مَا هِيَ إِلَّا حَيَاتُنَا ٱلدُّنۡيَا نَمُوتُ وَنَحۡيَا وَمَا يُهۡلِكُنَآ إِلَّا ٱلدَّهۡرُۚ وَمَا لَهُم بِذَٰلِكَ مِنۡ عِلۡمٍۖ إِنۡ هُمۡ إِلَّا يَظُنُّونَ
But they say, ‘There is nothing but our present life. We die, and we live, and nothing destroys us but time.’ They have no knowledge about that. They only conjecture.
هُمۡ
They
هُمُۥٓ
They
There is no actual semantic shift; the difference is purely phonetic (Silat Mim al-Jam' in Warsh recitation) adding a vowel sound to the plural pronoun. Note: The provided Variant English incorrectly translates the previous verse (45:23) rather than 45:24.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَإِذَا قِيلَ إِنَّ وَعۡدَ ٱللَّهِ حَقّٞ وَٱلسَّاعَةُ لَا رَيۡبَ فِيهَا قُلۡتُم مَّا نَدۡرِي مَا ٱلسَّاعَةُ إِن نَّظُنُّ إِلَّا ظَنّٗا وَمَا نَحۡنُ بِمُسۡتَيۡقِنِينَ
And when it was said, “Surely the promise of God is true, and the Hour – (there is) no doubt about it,” you said, “We do not know what the Hour is. We think (it is) only conjecture, and we are not certain.”’
وَٱلسَّاعَةُ
and the Hour
وَٱلسَّاعَةَ
and of the Hour
The word is read with a Dammah (nominative) in Hafs, starting a new clause, whereas the variant reads it with a Fathah (accusative), coupling it grammatically with the preceding accusative noun 'promise' (wa'da).
Khalaf, Khallad
ذَٰلِكُم بِأَنَّكُمُ ٱتَّخَذۡتُمۡ ءَايَٰتِ ٱللَّهِ هُزُوٗا وَغَرَّتۡكُمُ ٱلۡحَيَوٰةُ ٱلدُّنۡيَاۚ فَٱلۡيَوۡمَ لَا يُخۡرَجُونَ مِنۡهَا وَلَا هُمۡ يُسۡتَعۡتَبُونَ
That is because you took the signs of God in mockery, and this present life deluded you.’ So today they will not be brought forth from it, nor will they be allowed to make amends.
يُخۡرَجُونَ
brought forth
يَخۡرُجُونَ
come out
Hafs reads the verb in the passive voice 'yukhrajūna' (brought forth), while the variant reads it in the active voice 'yakhrujūna' (come out) by changing the vowel on the first letter from damma to fatha, and the third letter from fatha to damma.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
قَالَ إِنَّمَا ٱلۡعِلۡمُ عِندَ ٱللَّهِ وَأُبَلِّغُكُم مَّآ أُرۡسِلۡتُ بِهِۦ وَلَٰكِنِّيٓ أَرَىٰكُمۡ قَوۡمٗا تَجۡهَلُونَ
He said, ‘The knowledge (of it) is only with God. I deliver to you what I was sent with, but I see you are an ignorant people.’
وَأُبَلِّغُكُم
deliver
وَأُبۡلِغُكُم
compile and proclaim
The Hafs reading uses the Form II verb 'أُبَلِّغُكُم' (uballighukum, with a fatha on the ba and a shaddah on the lam), emphasizing the active delivery of the message. The variant uses the Form IV verb 'أُبۡلِغُكُم' (ublighukum, with a sukoon on the ba and no shaddah), shifting the nuance toward compiling and proclaiming the message.
Duri Abu 'Amr, Susi
فَهَلۡ عَسَيۡتُمۡ إِن تَوَلَّيۡتُمۡ أَن تُفۡسِدُواْ فِي ٱلۡأَرۡضِ وَتُقَطِّعُوٓاْ أَرۡحَامَكُمۡ
Is it possible, if you turned away, that you would foment corruption on the earth, and sever your family ties?
تَوَلَّيۡتُمۡ
turned away
تُوُلِّيتُمْ
were made in charge
The verb changes from the active form 'tawallaytum' (you turned away) to the passive form 'tuwullītum' (you were put in charge/authority) by changing the vowels while retaining the same underlying consonantal skeleton.
Ruways
تَوَلَّيۡتُمۡ
turned away
تُوُلِّيتُمۡ
became in charge
The vowels change the verb from the active form 'tawallaytum' (you turned away) to the passive form 'tuwullītum' (you were put in charge/given authority) while maintaining the same consonant skeleton.
Rawh
ذَٰلِكَ بِأَنَّهُمۡ قَالُواْ لِلَّذِينَ كَرِهُواْ مَا نَزَّلَ ٱللَّهُ سَنُطِيعُكُمۡ فِي بَعۡضِ ٱلۡأَمۡرِۖ وَٱللَّهُ يَعۡلَمُ إِسۡرَارَهُمۡ
That is because they said to those who disliked what God had sent down, ‘We will obey you in part of the matter’ – but God knows their secrets.
إِسۡرَارَهُمۡ
their secrets
أَسۡرَارَهُمۡ
their secrets
The vowel on the alif changes from a kasrah to a fathah, shifting the word from a verbal noun ('their keeping secret') to a plural noun ('their secrets').
Duri Abu 'Amr, Susi
إِسۡرَارَهُمۡ
their secrets
أَسْرَارَهُمْ
their secrets
Hafs reads with a kasrah as a singular verbal noun (keeping secret), while the variant reads with a fathah as a plural noun (secrets). Note: The provided Variant English in the prompt mistakenly belongs to the previous verse (47:25).
Rawh, Ruways
وَلَنَبۡلُوَنَّكُمۡ حَتَّىٰ نَعۡلَمَ ٱلۡمُجَٰهِدِينَ مِنكُمۡ وَٱلصَّـٰبِرِينَ وَنَبۡلُوَاْ أَخۡبَارَكُمۡ
and We shall indeed test you, until We know those of you who struggle and those who are patient, and We shall test the reports about you.
وَنَبۡلُوَاْ
and We shall test
وَنَبْلُوا
And We will test
The verb changes from the subjunctive mood (mansub with a fatha) to the indicative mood (marfu' with a sukun on the waw). This turns the phrase from a continuation into a new, independent sentence, as reflected by the period in the variant English.
Ruways
وَمِنَ ٱلَّيۡلِ فَسَبِّحۡهُ وَأَدۡبَٰرَ ٱلسُّجُودِ
And glorify Him during part of the night, and at the ends of the prostration.
أَدۡبَٰرَ
ends
إِدْبَٰرَ
ends
Changing the vowel on the initial hamza from a fatha in Hafs to a kasra in the variant shifts the grammatical form from the plural noun 'adbār' (ends/backs) to the verbal noun 'idbār' (retreating/departing).
Bazzi, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Warsh
يَوۡمَ تَشَقَّقُ ٱلۡأَرۡضُ عَنۡهُمۡ سِرَاعٗاۚ ذَٰلِكَ حَشۡرٌ عَلَيۡنَا يَسِيرٞ
On the Day when the earth is split open from them, (and they come forth from the graves) rushing – that is an easy gathering for Us.
تَشَقَّقُ
is split open
تَشَّقَّقُ
vigorously ruptures open
Hafs reads with a lightened 'shin' (tashaqqaqu), whereas the variant reads with a shadda on the 'shin' (tashshaqqaqu), representing the assimilation of an original second 'ta' (tatashaqqaqu). This morphological intensification shifts the meaning from a standard splitting to a more severe and vigorous rupturing.
Bazzi, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Warsh
وَقَوۡمَ نُوحٖ مِّن قَبۡلُۖ إِنَّهُمۡ كَانُواْ قَوۡمٗا فَٰسِقِينَ
And the people of Noah before (them) – surely they were a wicked people.
وَقَوۡمَ
And the people
وَقَوۡمِ
(in) the people
The word 'qawm' changes from the accusative case (wa-qawma) to the genitive case (wa-qawmi). Hafs reads it as the object of an implied verb (e.g., 'We destroyed'), while the variant conjoins it to the preposition 'fī' (in) from the preceding verses.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Susi
وَمِن كُلِّ شَيۡءٍ خَلَقۡنَا زَوۡجَيۡنِ لَعَلَّكُمۡ تَذَكَّرُونَ
And We created pairs of everything, so that you might take heed.
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant adds a shadda (tashdid) to the letter dhal due to the assimilation of an omitted 'ta'. This intensifies the meaning of the verb from simply 'taking heed' to 'constantly remembering'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
إِنَّا كُنَّا مِن قَبۡلُ نَدۡعُوهُۖ إِنَّهُۥ هُوَ ٱلۡبَرُّ ٱلرَّحِيمُ
Surely we used to call on Him before. Surely He – He is the Beneficent, the Compassionate.’
إِنَّهُۥ
Surely He
أَنَّهُۥ
for He
The vowel on the hamzah changes from a kasrah (inna) to a fathah (anna). 'Innahu' initiates a new independent clause ('Surely He...'), whereas 'annahu' introduces a subordinate clause expressing the reason for their prayer ('for/because He...').
Abu Al-Harith, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
فَذَرۡهُمۡ حَتَّىٰ يُلَٰقُواْ يَوۡمَهُمُ ٱلَّذِي فِيهِ يُصۡعَقُونَ
So leave them, until they meet their Day on which they will be thunderstruck
يُلَٰقُواْ ... يُصۡعَقُونَ
meet ... they will be thunderstruck
يَلۡقَوۡاْ ... يَصۡعَقُونَ
encounter ... they are stunned
The first verb changes from form III (to meet) to form I (to encounter). The second verb changes from passive (to be thunderstruck) to active (to swoon/be stunned), all reflected through different vocalizations of the same rasm.
Ibn Jummaz, Ibn Wardan
وَكَذَّبُواْ وَٱتَّبَعُوٓاْ أَهۡوَآءَهُمۡۚ وَكُلُّ أَمۡرٖ مُّسۡتَقِرّٞ
They call (it) a lie, and follow their (own vain) desires, yet everything is set.
مُّسۡتَقِرّٞ
is set
مُّسۡتَقِرّٖ
settled
The word changes from nominative (mustaqirrun, acting as the predicate 'is set') to genitive (mustaqirrin, acting as an adjective 'settled' modifying 'matter').
Ibn Jummaz, Ibn Wardan
فَفَتَحۡنَآ أَبۡوَٰبَ ٱلسَّمَآءِ بِمَآءٖ مُّنۡهَمِرٖ
So We opened the gates of the sky with water pouring (down),
فَفَتَحۡنَآ
opened
فَفَتَّحۡنَآ
widely opened
The variant reads the verb in Form II with a shaddah on the taa (fattaḥnā), intensifying the meaning from a simple opening to opening widely, forcefully, or extensively, whereas Hafs uses the Form I verb (fataḥnā).
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Rawh, Ruways
وَٱلۡحَبُّ ذُو ٱلۡعَصۡفِ وَٱلرَّيۡحَانُ
and grain with its husk, and fragrant herbs.
وَٱلۡحَبُّ ذُو ... وَٱلرَّيۡحَانُ
and grain with ... and fragrant herbs
وَٱلۡحَبَّ ذَا ... وَٱلرَّيۡحَانَ
And (He created) grains in ... and (he created) fragrant plants
The variant reads the nouns in the accusative case (nasb) indicating they are the direct objects of an implied verb 'He created', changing from the nominative case (raf') in Hafs.
Hisham, Ibn Dhakwan
وَٱلرَّيۡحَانُ
and fragrant herbs
وَٱلرَّيۡحَانِ
and (grains of) fragrant plants
The case of the word changes from nominative (marfu') to genitive (majrur). In Hafs, it coordinates with 'the grain', whereas in the variant, it coordinates with 'the husk/blades', altering the meaning to indicate grains belonging to fragrant plants.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَلَهُ ٱلۡجَوَارِ ٱلۡمُنشَـَٔاتُ فِي ٱلۡبَحۡرِ كَٱلۡأَعۡلَٰمِ
His are the (ships) running, raised up on the sea like landmarks.
ٱلۡمُنشَـَٔاتُ
raised up
ٱلۡمُنشِـَٔاتُ
that raise their sails
Changing the vowel on the sheen from a fathah to a kasrah shifts the word from a passive participle ('raised up') to an active participle ('that raise' or 'raising').
Khalaf, Khallad, Shu'bah
يُرۡسَلُ عَلَيۡكُمَا شُوَاظٞ مِّن نَّارٖ وَنُحَاسٞ فَلَا تَنتَصِرَانِ
A flame of fire and a furious wind will be sent against you, and you will not (be able to) defend yourselves.
شُوَاظٞ
A flame
شِوَاظٞ
Flares
The vowel on the letter shin changes from a damma (shuwāẓ) to a kasra (shiwāẓ). While often considered a dialectical variant, the translation reflects this as a shift from singular (a flame) to plural (flares).
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Susi
لَّا يُصَدَّعُونَ عَنۡهَا وَلَا يُنزِفُونَ
– they do not suffer any headache from it, nor do they become drunk –
يُنزِفُونَ
become drunk
يُنزَفُونَ
intoxicated
The verb changes from the active voice (yunzifūna) meaning 'they become drunk' to the passive voice (yunzafūna) meaning 'they are intoxicated' or 'their minds are taken away'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَحُورٌ عِينٞ
and (maidens) with dark, wide eyes
وَحُورٌ عِينٞ
and (maidens) with dark, wide eyes
وَحُورٍ عِينٍ
and (leaning on) spouses with lovely wide eyes
The variant reads the words in the genitive case (with kasratayn) instead of the nominative case (with dammatayn) in Hafs. This shifts the grammatical conjunction, connecting the phrase to a preceding preposition in the verse (implying action like being accompanied by or leaning on them) rather than initiating a new subject clause.
Abu Al-Harith, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Khalaf, Khallad
أَوَءَابَآؤُنَا ٱلۡأَوَّلُونَ
And our fathers of old (too)?’
أَوَ
And
أَوْ
Or
Hafs vocalizes the waw with a fatha, reading it as the interrogative hamzah followed by the conjunction 'wa' (and). The variant vocalizes the waw with a sukoon, reading it as the single conjunction 'aw' (or).
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun
وَلَقَدۡ عَلِمۡتُمُ ٱلنَّشۡأَةَ ٱلۡأُولَىٰ فَلَوۡلَا تَذَكَّرُونَ
Certainly you have known the first growth. Why will you not take heed?
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant adds a shadda (tashdid) to the dhal, which represents the assimilation of an original second 'ta' (tata-dhakkarun). This shifts the meaning to imply an intensified or continuous action of remembering.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
لَّهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ
To Him (belongs) the kingdom of the heavens and the earth, and to God (all) matters are returned.
تُرۡجَعُ
are returned
تَرۡجِعُ
return
The verb changes from the passive voice 'turja'u' (are returned) to the active voice 'tarji'u' (return) through a change in the internal vowels, shifting the expression from matters being brought back to God, to matters actively returning to Him.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways
وَمَا لَكُمۡ لَا تُؤۡمِنُونَ بِٱللَّهِ وَٱلرَّسُولُ يَدۡعُوكُمۡ لِتُؤۡمِنُواْ بِرَبِّكُمۡ وَقَدۡ أَخَذَ مِيثَٰقَكُمۡ إِن كُنتُم مُّؤۡمِنِينَ
What is (the matter) with you that you do not believe in God, when the messenger calls you to believe in your Lord, and He has already taken a covenant with you, if you are believers?
أَخَذَ مِيثَٰقَكُمۡ
He has already taken a covenant with you
أُخِذَ مِيثَٰقُكُمۡ
your pledge has been taken
The verb changed from the active 'akhadha' (He took) to the passive 'ukhidha' (was taken), which changes the grammatical case of the following word 'covenant' from the accusative object to the nominative subject.
Duri Abu 'Amr, Susi
هُوَ ٱلَّذِي يُنَزِّلُ عَلَىٰ عَبۡدِهِۦٓ ءَايَٰتِۭ بَيِّنَٰتٖ لِّيُخۡرِجَكُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِۚ وَإِنَّ ٱللَّهَ بِكُمۡ لَرَءُوفٞ رَّحِيمٞ
He (it is) who sends down on His servant clear signs, so that He may bring you forth from the darkness to the light. Surely God is indeed kind (and) compassionate with you.
يُنَزِّلُ
sends down
يُنزِلُ
sends down
The word changes from Form II (يُنَزِّلُ) to Form IV (يُنزِلُ) through a change in vowels and the removal of the shaddah. While both mean 'sends down', Form II often implies a gradual or repeated revelation, whereas Form IV suggests sending down at once.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
وَمَا لَكُمۡ أَلَّا تُنفِقُواْ فِي سَبِيلِ ٱللَّهِ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ لَا يَسۡتَوِي مِنكُم مَّنۡ أَنفَقَ مِن قَبۡلِ ٱلۡفَتۡحِ وَقَٰتَلَۚ أُوْلَـٰٓئِكَ أَعۡظَمُ دَرَجَةٗ مِّنَ ٱلَّذِينَ أَنفَقُواْ مِنۢ بَعۡدُ وَقَٰتَلُواْۚ وَكُلّٗا وَعَدَ ٱللَّهُ ٱلۡحُسۡنَىٰۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ
What is (the matter) with you that you do not contribute in the way of God, when the inheritance of the heavens and the earth (belongs) to God? The one among you who contributed and fought before the victory is not equal. They are higher in rank than those who contributed and fought after that. Yet to each God has promised the good (reward). God is aware of what you do.
وَكُلّٗا
to each
وَكُلٌّ
each
Change in grammatical case from the accusative 'kullan' (direct object) to the nominative 'kullun' (topic/subject), altering the sentence structure.
Hisham, Ibn Dhakwan
يَوۡمَ يَقُولُ ٱلۡمُنَٰفِقُونَ وَٱلۡمُنَٰفِقَٰتُ لِلَّذِينَ ءَامَنُواْ ٱنظُرُونَا نَقۡتَبِسۡ مِن نُّورِكُمۡ قِيلَ ٱرۡجِعُواْ وَرَآءَكُمۡ فَٱلۡتَمِسُواْ نُورٗاۖ فَضُرِبَ بَيۡنَهُم بِسُورٖ لَّهُۥ بَابُۢ بَاطِنُهُۥ فِيهِ ٱلرَّحۡمَةُ وَظَٰهِرُهُۥ مِن قِبَلِهِ ٱلۡعَذَابُ
On the Day when the hypocrite men and the hypocrite women will say to those who believed: ‘Wait for us! Let us borrow your light!’ It will be said, ‘Turn back and search for a light!’ And a wall with a door will be set up between them: on the inside of it (there is) mercy, and on the outside of it – facing (it) – (there is) the punishment.
ٱنظُرُونَا
Wait for us
أَنظِرُونَا
Reprieve us
Hafs reads the verb in Form I as 'unzhurūnā' (wait for us / look at us), starting with a hamzat waṣl. The variant reads it in Form IV as 'anzhirūnā' (grant us respite / reprieve us), starting with a hamzat qaṭ' and changing the vowels, which subtly shifts the meaning from asking someone to wait, to asking for an extension of time.
Khalaf, Khallad
۞أَلَمۡ يَأۡنِ لِلَّذِينَ ءَامَنُوٓاْ أَن تَخۡشَعَ قُلُوبُهُمۡ لِذِكۡرِ ٱللَّهِ وَمَا نَزَلَ مِنَ ٱلۡحَقِّ وَلَا يَكُونُواْ كَٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ مِن قَبۡلُ فَطَالَ عَلَيۡهِمُ ٱلۡأَمَدُ فَقَسَتۡ قُلُوبُهُمۡۖ وَكَثِيرٞ مِّنۡهُمۡ فَٰسِقُونَ
Is it not time for those who believe that their hearts become humble before the Reminder of God, and (before) what has come down of the truth, and (that) they not be like those to whom the Book was given before, and for whom the time lasted too long, so that their hearts became hard, and many of them were wicked?
نَزَلَ
has come down
نَزَّلَ
He bestowed from on high
Hafs uses the Form I intransitive verb 'nazala' (it came down), making 'what' the subject. The variant uses the Form II transitive verb 'nazzala' (He bestowed/sent down), making Allah the implied subject and 'what' the object.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Shu'bah, Susi
إِنَّ ٱلۡمُصَّدِّقِينَ وَٱلۡمُصَّدِّقَٰتِ وَأَقۡرَضُواْ ٱللَّهَ قَرۡضًا حَسَنٗا يُضَٰعَفُ لَهُمۡ وَلَهُمۡ أَجۡرٞ كَرِيمٞ
Surely the charitable men and the charitable women, and (those who) have lent to God a good loan – it will be doubled for them, and for them (there will be) a generous reward.
ٱلۡمُصَّدِّقِينَ وَٱلۡمُصَّدِّقَٰتِ
the charitable men and the charitable women
ٱلۡمُصَدِّقِينَ وَٱلۡمُصَدِّقَٰتِ
men who believe and women who believe
The Hafs reading has a shadda on the letter ṣād (assimilated from 'mutaṣaddiqīn', Form V), meaning 'those who give charity'. The variant removes this shadda ('muṣaddiqīn', Form II), shifting the meaning to 'those who believe' or 'affirm the truth'.
Bazzi, Qunbul, Shu'bah
إِنَّمَا ٱلنَّجۡوَىٰ مِنَ ٱلشَّيۡطَٰنِ لِيَحۡزُنَ ٱلَّذِينَ ءَامَنُواْ وَلَيۡسَ بِضَآرِّهِمۡ شَيۡـًٔا إِلَّا بِإِذۡنِ ٱللَّهِۚ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ
Secret talk is only from Satan, so that he may cause those who believe to grieve. But he will not harm them at all, except by the permission of God. In God let the believers put their trust.
لِيَحۡزُنَ
cause to grieve
لِيُحْزِنَ
make sad
Hafs reads the verb in Form I (yaḥzuna, with a fatha on the ya and damma on the zay), while the variant reads it in Form IV (yuḥzina, with a damma on the ya and kasra on the zay), shifting the morphological structure and subtly altering the causative nuance.
Qalun, Warsh
مَّآ أَفَآءَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ مِنۡ أَهۡلِ ٱلۡقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱبۡنِ ٱلسَّبِيلِ كَيۡ لَا يَكُونَ دُولَةَۢ بَيۡنَ ٱلۡأَغۡنِيَآءِ مِنكُمۡۚ وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمۡ عَنۡهُ فَٱنتَهُواْۚ وَٱتَّقُواْ ٱللَّهَۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ
What God has given to His messenger (as spoils) from the people of the towns (belongs) to God and to the messenger, and to family, and the orphans, and the poor, and the traveler, so that it does not (just) circulate among the wealthy of you. Whatever (spoils) the messenger gives you, take it, and whatever he forbids you, stop (asking for it). Guard (yourselves) against God! Surely God is harsh in retribution.
يَكُونَ دُولَةً
it does not (just) circulate
تَكُونَ دُولَةٌ
a closed circuit is not created
The Hafs reading uses the masculine verb 'yakūna' with 'dūlatan' in the accusative case (as the predicate). The variant reads 'takūna' (feminine, changing dots) and 'dūlatun' in the nominative case (changing vowels), shifting 'circuit' to be the subject of the verb.
Hisham, Ibn Jummaz, Ibn Wardan
لَن تَنفَعَكُمۡ أَرۡحَامُكُمۡ وَلَآ أَوۡلَٰدُكُمۡۚ يَوۡمَ ٱلۡقِيَٰمَةِ يَفۡصِلُ بَيۡنَكُمۡۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٞ
Neither your family ties nor your children will benefit you on the Day of Resurrection. He will distinguish between you. God sees what you do.
يَفۡصِلُ
He will distinguish
يُفْصَلُ
a decision will be made
The verb changes from the active voice 'yafṣilu' (He will distinguish) to the passive voice 'yufṣalu' (a decision will be made).
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
يَفۡصِلُ
He will distinguish
يُفۡصَلُ
you will be separated
The verb changes from the active voice 'yafṣilu' (He will distinguish) to the passive voice 'yufṣalu' (you/it will be separated) by changing the fatha to a damma on the first letter and the kasra to a fatha on the third letter.
Hisham, Ibn Dhakwan
يَفۡصِلُ
He will distinguish
يُفَصِّلُ
He will separate
The verb changes from the Form I 'yafṣilu' (He will distinguish/judge) to the Form II 'yufaṣṣilu' (He will separate), which involves different vowels and the addition of a shaddah (intensification mark) while keeping the same basic rasm and active voice.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ هَلۡ أَدُلُّكُمۡ عَلَىٰ تِجَٰرَةٖ تُنجِيكُم مِّنۡ عَذَابٍ أَلِيمٖ
You who believe! Shall I direct you to a transaction that will rescue you from a painful punishment?
تُنجِيكُم
rescue you
تُنَجِّيكُم
deliver you
Hafs reads the verb in Form IV (tunjīkum) meaning to 'rescue' or 'save', while the variant (read by Ibn 'Amir) reads it in Form II (tunajjīkum) with a shaddah on the jeem, which carries an intensive meaning of 'delivering' or saving repeatedly/powerfully. Both share the same consonantal root (rasm).
Hisham, Ibn Dhakwan
وَإِذَا قِيلَ لَهُمۡ تَعَالَوۡاْ يَسۡتَغۡفِرۡ لَكُمۡ رَسُولُ ٱللَّهِ لَوَّوۡاْ رُءُوسَهُمۡ وَرَأَيۡتَهُمۡ يَصُدُّونَ وَهُم مُّسۡتَكۡبِرُونَ
When it is said to them, ‘Come, the messenger of God will ask forgiveness for you,’ they shake their heads, and you see them turning aside, and they become arrogant.
لَوَّوۡاْ
they shake
لَوَوْاْ
they turn
The Hafs recitation uses the intensive Form II verb with a shaddah (lawwaw), meaning to twist or shake intensely/repeatedly, whereas the variant uses the Form I verb without a shaddah (lawaw), meaning to simply turn.
Qalun, Rawh, Warsh
رَّسُولٗا يَتۡلُواْ عَلَيۡكُمۡ ءَايَٰتِ ٱللَّهِ مُبَيِّنَٰتٖ لِّيُخۡرِجَ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِۚ وَمَن يُؤۡمِنۢ بِٱللَّهِ وَيَعۡمَلۡ صَٰلِحٗا يُدۡخِلۡهُ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدٗاۖ قَدۡ أَحۡسَنَ ٱللَّهُ لَهُۥ رِزۡقًا
– a messenger reciting over you the clear signs of God, so that He may bring those who believe and do righteous deeds out of the darkness to the light. Whoever believes in God and does righteousness – He will cause him to enter Gardens through which rivers flow, there to remain forever. God has made good provision for him.
مُبَيِّنَٰتٖ
clear
مُبَيَّنَٰتٖ
clarified
The vowel (harakah) on the letter Ya changes from a kasrah in Hafs (active participle, 'clarifying' or 'clear') to a fatha in the variant (passive participle, 'clarified').
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Shu'bah, Susi
وَإِذۡ أَسَرَّ ٱلنَّبِيُّ إِلَىٰ بَعۡضِ أَزۡوَٰجِهِۦ حَدِيثٗا فَلَمَّا نَبَّأَتۡ بِهِۦ وَأَظۡهَرَهُ ٱللَّهُ عَلَيۡهِ عَرَّفَ بَعۡضَهُۥ وَأَعۡرَضَ عَنۢ بَعۡضٖۖ فَلَمَّا نَبَّأَهَا بِهِۦ قَالَتۡ مَنۡ أَنۢبَأَكَ هَٰذَاۖ قَالَ نَبَّأَنِيَ ٱلۡعَلِيمُ ٱلۡخَبِيرُ
When the prophet confided a (certain) story to one of his wives, and when she informed (another) about it and God disclosed it to him, he made known part of it, and avoided a part. And when he informed her about it, she said, ‘Who informed you of this?’ He said, ‘The Knowing (and) the Aware informed me.’
عَرَّفَ
made known
عَرَفَ
harbored
The variant removes the shadda on the letter 'ra', changing the verb from Form II (to make known) to Form I (to know/recognize/harbor), shifting the meaning of the Prophet's action regarding the secret.
Abu Al-Harith, Duri Al-Kisa'i
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ تُوبُوٓاْ إِلَى ٱللَّهِ تَوۡبَةٗ نَّصُوحًا عَسَىٰ رَبُّكُمۡ أَن يُكَفِّرَ عَنكُمۡ سَيِّـَٔاتِكُمۡ وَيُدۡخِلَكُمۡ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ يَوۡمَ لَا يُخۡزِي ٱللَّهُ ٱلنَّبِيَّ وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥۖ نُورُهُمۡ يَسۡعَىٰ بَيۡنَ أَيۡدِيهِمۡ وَبِأَيۡمَٰنِهِمۡ يَقُولُونَ رَبَّنَآ أَتۡمِمۡ لَنَا نُورَنَا وَٱغۡفِرۡ لَنَآۖ إِنَّكَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
You who believe! Turn to God in sincere repentance. It may be that your Lord will absolve you of your evil deeds, and cause you to enter Gardens through which rivers flow. On the Day when God will not disgrace the prophet or those who believe with him: their light will run before them, and at their right (hands) [. . .], and they will say, ‘Our Lord, perfect our light for us, and forgive us. Surely You are powerful over everything.’
نَّصُوحًا
sincere
نُّصُوحًا
of sincerity
Hafs reads with a fat-hah on the noon (naṣūḥan), making it an intensive adjective ('sincere'). The variant (read by Shu'bah) reads with a dammah (nuṣūḥan), making it a verbal noun ('sincerity').
Shu'bah
فَلَمَّا رَأَوۡهُ زُلۡفَةٗ سِيٓـَٔتۡ وُجُوهُ ٱلَّذِينَ كَفَرُواْ وَقِيلَ هَٰذَا ٱلَّذِي كُنتُم بِهِۦ تَدَّعُونَ
When they see it near at hand, the faces of those who disbelieve will become sad, and it will be said, ‘This is what you have been calling for.’
تَدَّعُونَ
calling for
تَدْعُونَ
(challengingly) call for
Hafs reads 'tadda'ūna' (Form VIII, with a shaddah on the daal) which carries the meaning of claiming or challengingly calling for something. The variant (read by Ya'qub) reads 'tad'ūna' (Form I, with a sukoon on the daal) meaning simply to call or invoke.
Rawh, Ruways
وَجَآءَ فِرۡعَوۡنُ وَمَن قَبۡلَهُۥ وَٱلۡمُؤۡتَفِكَٰتُ بِٱلۡخَاطِئَةِ
And Pharaoh (too) – and those who were before him, and the overturned (cities) – committed sin,
قَبۡلَهُۥ
before him
قِبَلَهُۥ
on his side
The change in vowels from 'qablahu' (before him) to 'qibalahu' (on his side) shifts the meaning from those who preceded Pharaoh in time to those who were allied with him or in his presence.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Rawh, Ruways, Susi
وَلَا يَسۡـَٔلُ حَمِيمٌ حَمِيمٗا
and friend will not question friend.
يَسۡـَٔلُ
question
يُسۡـَٔلُ
is asked
The verb changes from the active voice (yas'alu - will question) to the passive voice (yus'alu - is asked) by changing the vowel on the first letter from a fatha to a damma.
Bazzi, Ibn Jummaz, Ibn Wardan
يُبَصَّرُونَهُمۡۚ يَوَدُّ ٱلۡمُجۡرِمُ لَوۡ يَفۡتَدِي مِنۡ عَذَابِ يَوۡمِئِذِۭ بِبَنِيهِ
(As) they come into sight of each other, the sinner will wish that he (could) ransom (himself) from the punishment of that Day with his sons,
يَوۡمِئِذِۭ
of that Day
يَوْمَئِذِۢ
on that day
The vowel on the letter mim changes from a kasra (genitive) to a fatha (accusative). This shifts the grammatical function from an adjoined noun indicating 'punishment of that day' to an adverb of time indicating 'punishment on that day'.
Abu Al-Harith, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
كَلَّآۖ إِنَّهَا لَظَىٰ
By no means! Surely (there is) a flame,
لَظَىٰ
a flame
لَظ۪ىٰ
a raging fire
The difference is purely phonetic, featuring Imalah/Taqleel (indicated by the dot under the letter) which inclines the final 'a' vowel towards an 'i' or 'e' sound. The core meaning is identical, though the provided variant translation renders it slightly differently stylistically.
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
فَذَرۡهُمۡ يَخُوضُواْ وَيَلۡعَبُواْ حَتَّىٰ يُلَٰقُواْ يَوۡمَهُمُ ٱلَّذِي يُوعَدُونَ
So leave them! Let them banter and jest, until they meet their Day which they are promised,
يُلَٰقُواْ
meet
يَلْقَوْاْ
encounter
Hafs uses the Form III verb يُلَٰقُواْ (they meet/face), whereas the variant uses the Form I verb يَلْقَوْاْ (they encounter). Both readings are accommodated by the identical unpointed Uthmani rasm (يلقوا).
Ibn Jummaz, Ibn Wardan
يَوۡمَ يَخۡرُجُونَ مِنَ ٱلۡأَجۡدَاثِ سِرَاعٗا كَأَنَّهُمۡ إِلَىٰ نُصُبٖ يُوفِضُونَ
the Day when they will come forth from the graves rushing – as if they were running to some goal –
نُصُبٖ
some goal
نَصْبٖ
a statue
The vowels change from damma on the nun and sad (nuṣub) to a fatha on the nun and sukoon on the sad (naṣb). This shifts the meaning from rushing toward 'a goal' or 'marker' to rushing toward 'a statue' or 'idol'.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّهُۥ تَعَٰلَىٰ جَدُّ رَبِّنَا مَا ٱتَّخَذَ صَٰحِبَةٗ وَلَا وَلَدٗا
And (we believe) that He – exalted (be) the majesty of our Lord! – He has not taken a consort or son.
وَأَنَّهُۥ
And that
وَإِنَّهُۥ
And indeed
The vowel change on the hamza from a fathah (anna) to a kasrah (inna) shifts the syntax from a subordinate conjunction ('that') continuing the previous thought, to an independent, emphatic start of a new statement ('indeed').
Bazzi, Duri Abu 'Amr, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّهُۥ كَانَ يَقُولُ سَفِيهُنَا عَلَى ٱللَّهِ شَطَطٗا
And that the foolish among us used to say an outrageous thing against God.
وَأَنَّهُۥ
And that
وَإِنَّهُۥ
And indeed
The vowel on the alif changes from a fatha (anna) to a kasra (inna), shifting the meaning from 'that' (a dependent clause) to 'indeed' (an independent emphatic clause).
Bazzi, Duri Abu 'Amr, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّا ظَنَنَّآ أَن لَّن تَقُولَ ٱلۡإِنسُ وَٱلۡجِنُّ عَلَى ٱللَّهِ كَذِبٗا
And that we had thought that humans and jinn would never say any lie against God.
تَقُولَ
say
تَقَوَّلَ
attribute
The variant changes the verb from Form I (to say) to Form V (to fabricate/attribute falsely) by changing the vowels and adding a shadda, while keeping the same basic rasm (Uthmani script). This shifts the meaning from simply saying a lie to actively attributing a fabricated statement to Allah.
Rawh, Ruways
وَأَنَّهُۥ كَانَ رِجَالٞ مِّنَ ٱلۡإِنسِ يَعُوذُونَ بِرِجَالٖ مِّنَ ٱلۡجِنِّ فَزَادُوهُمۡ رَهَقٗا
And that individuals of humankind used to take refuge with individuals of the jinn, and they increased them in depravity.
وَأَنَّهُۥ
And that
وَإِنَّهُۥ
And indeed
The vowel on the hamza changes from a fatha ('anna', meaning 'that') to a kasra ('inna', meaning 'indeed' or 'verily'), shifting the phrase from a subordinate clause to an independent, emphatic statement.
Bazzi, Duri Abu 'Amr, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّهُمۡ ظَنُّواْ كَمَا ظَنَنتُمۡ أَن لَّن يَبۡعَثَ ٱللَّهُ أَحَدٗا
And that they thought as you (also) thought, that God will not raise up anyone.
وَأَنَّهُمۡ
And that they
وَإِنَّهُمْ
And indeed, they
The vowel on the hamza changes from a fatha (anna) meaning 'that' to a kasra (inna) meaning 'indeed', shifting the syntax from a subordinate clause to an independent declarative statement.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّا لَمَسۡنَا ٱلسَّمَآءَ فَوَجَدۡنَٰهَا مُلِئَتۡ حَرَسٗا شَدِيدٗا وَشُهُبٗا
And that we touched the sky and found it filled with harsh guards and piercing flames.
وَأَنَّا
And that we
وَإِنَّا
And indeed, we
The hamza is read with a fatha (anna) in Hafs, making it a subordinate clause connected to previous verses ('that we'), whereas the variant reads it with a kasra (inna), beginning a new, independent emphatic sentence ('indeed, we').
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّا كُنَّا نَقۡعُدُ مِنۡهَا مَقَٰعِدَ لِلسَّمۡعِۖ فَمَن يَسۡتَمِعِ ٱلۡأٓنَ يَجِدۡ لَهُۥ شِهَابٗا رَّصَدٗا
And that we used to sit there on seats to listen (in), but whoever listens now finds a piercing flame lying in wait for him.
وَأَنَّا
And that we
وَإِنَّا
And indeed, we
The hamza is read with a fatha in Hafs ('anna' meaning 'that we'), whereas the variant reads it with a kasra ('inna' meaning 'indeed, we'). This shifts the particle from a subordinating conjunction to an emphatic starter.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّا لَا نَدۡرِيٓ أَشَرٌّ أُرِيدَ بِمَن فِي ٱلۡأَرۡضِ أَمۡ أَرَادَ بِهِمۡ رَبُّهُمۡ رَشَدٗا
And that we do not know whether evil is intended for those who are on the earth, or whether their Lord intends right (guidance) for them.
وَأَنَّا
And that we
وَإِنَّا
And indeed, we
The vowel on the hamza changes from a fatha to a kasra, changing the particle from 'anna' (that) to 'inna' (indeed/verily). This shifts the grammatical structure from a dependent clause to an independent emphatic statement.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّا مِنَّا ٱلصَّـٰلِحُونَ وَمِنَّا دُونَ ذَٰلِكَۖ كُنَّا طَرَآئِقَ قِدَدٗا
And that some of us are righteous, and some of us are other than that – we are on different roads.
وَأَنَّا
And that
وَإِنَّا
And indeed
The hamza is read with a fatha in Hafs ('anna') acting as a subordinating conjunction 'that', while the variant reads it with a kasra ('inna') acting as an emphatic particle 'indeed' starting a new clause.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّا ظَنَنَّآ أَن لَّن نُّعۡجِزَ ٱللَّهَ فِي ٱلۡأَرۡضِ وَلَن نُّعۡجِزَهُۥ هَرَبٗا
And that we (now) think that we shall not be able to escape God on the earth, and shall not escape Him by flight.
وَأَنَّا
And that we
وَإِنَّا
And indeed, we
Changing the vowel on the hamza shifts the particle from 'anna' (that) to the emphatic 'inna' (indeed), altering the clause from a dependent continuation to an independent, emphatic declaration.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّا لَمَّا سَمِعۡنَا ٱلۡهُدَىٰٓ ءَامَنَّا بِهِۦۖ فَمَن يُؤۡمِنۢ بِرَبِّهِۦ فَلَا يَخَافُ بَخۡسٗا وَلَا رَهَقٗا
And that when we heard the guidance, we believed in it, and whoever believes in his Lord will not fear any deprivation or depravity.
وَأَنَّا
And that
وَإِنَّا
And indeed
The hamzah is read with a fatḥah (وَأَنَّا) in Hafs, acting as a subordinating conjunction ('And that'), while the variant reads it with a kasrah (وَإِنَّا) as an emphatic particle ('And indeed'), creating an independent clause.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّا مِنَّا ٱلۡمُسۡلِمُونَ وَمِنَّا ٱلۡقَٰسِطُونَۖ فَمَنۡ أَسۡلَمَ فَأُوْلَـٰٓئِكَ تَحَرَّوۡاْ رَشَدٗا
And that some of us have submitted, and some of us are the ones who have deviated. Whoever submits, those have sought out right (guidance),
وَأَنَّا
And that
وَإِنَّا
And indeed,
The hamza is read with a fatha (wa-annā) in Hafs, acting as a conjunction 'and that', while the Variant reads it with a kasra (wa-innā) as an emphatic particle meaning 'and indeed'.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّهُۥ لَمَّا قَامَ عَبۡدُ ٱللَّهِ يَدۡعُوهُ كَادُواْ يَكُونُونَ عَلَيۡهِ لِبَدٗا
And that when the servant of God stood calling on Him, they were almost upon him in hordes.
لِبَدًا
hordes
لُبَدًا
masses
The vowel on the letter lam changes from a kasrah (libadan) to a dammah (lubadan). While both words share the same root, 'libadan' (often a plural) implies layers, crowds, or hordes, whereas 'lubadan' implies dense, heavy masses or an abundant heap.
Hisham
لِّيَعۡلَمَ أَن قَدۡ أَبۡلَغُواْ رِسَٰلَٰتِ رَبِّهِمۡ وَأَحَاطَ بِمَا لَدَيۡهِمۡ وَأَحۡصَىٰ كُلَّ شَيۡءٍ عَدَدَۢا
so that He may know that they have delivered the messages of their Lord. He encompasses all that is with them, and He counts everything by number.’
لِّيَعۡلَمَ
He may know
لِّيُعۡلَمَ
it may be known
The active verb 'ya'lama' (He may know) is read as the passive verb 'yu'lama' (it may be known) through a change in the internal vowels.
Ruways
وَٱذۡكُرِ ٱسۡمَ رَبِّكَ وَتَبَتَّلۡ إِلَيۡهِ تَبۡتِيلٗا
but remember the name of your Lord and devote yourself to Him completely.
رَبُّ
Lord
رَبِّ
Lord
Hafs reads 'Rabbu' with a dammah (nominative case), treating it as the start of a new sentence ('[He is] the Lord...'). The variant reads 'Rabbi' with a kasrah (genitive case), continuing the grammatical chain from the previous verse as an apposition to 'your Lord' (rabbika).
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways, Shu'bah
۞إِنَّ رَبَّكَ يَعۡلَمُ أَنَّكَ تَقُومُ أَدۡنَىٰ مِن ثُلُثَيِ ٱلَّيۡلِ وَنِصۡفَهُۥ وَثُلُثَهُۥ وَطَآئِفَةٞ مِّنَ ٱلَّذِينَ مَعَكَۚ وَٱللَّهُ يُقَدِّرُ ٱلَّيۡلَ وَٱلنَّهَارَۚ عَلِمَ أَن لَّن تُحۡصُوهُ فَتَابَ عَلَيۡكُمۡۖ فَٱقۡرَءُواْ مَا تَيَسَّرَ مِنَ ٱلۡقُرۡءَانِۚ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرۡضَىٰ وَءَاخَرُونَ يَضۡرِبُونَ فِي ٱلۡأَرۡضِ يَبۡتَغُونَ مِن فَضۡلِ ٱللَّهِ وَءَاخَرُونَ يُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِۖ فَٱقۡرَءُواْ مَا تَيَسَّرَ مِنۡهُۚ وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ وَأَقۡرِضُواْ ٱللَّهَ قَرۡضًا حَسَنٗاۚ وَمَا تُقَدِّمُواْ لِأَنفُسِكُم مِّنۡ خَيۡرٖ تَجِدُوهُ عِندَ ٱللَّهِ هُوَ خَيۡرٗا وَأَعۡظَمَ أَجۡرٗاۚ وَٱسۡتَغۡفِرُواْ ٱللَّهَۖ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمُۢ
Surely your Lord knows that you stay up nearly two-thirds of the night – or a half of it or a third of it – and (so do) a contingent of those with you. God determines the night and the day. He knows that you do not count it up, and He has turned to you (in forgiveness). So recite what is easy (for you) of the Qur’ān. He knows that some of you are sick, and others are striking forth on the earth, seeking some of the favor of God, and (still) others are fighting in the way of God. So recite what is easy (for you) of it, and observe the prayer and give the alms, and lend to God a good loan. Whatever good you send forward for yourselves, you will find it with God – it will be better and greater as a reward. Ask forgiveness from God. Surely God is forgiving, compassionate.
وَنِصۡفَهُۥ وَثُلُثَهُۥ
or a half of it or a third of it
وَنِصْفِهِۦ وَثُلُثِهِۦ
and (sometimes nearly) half of it, and (sometimes nearly) one-third of it
The variant reads the words for 'half' and 'third' in the genitive case (conjoined to 'two-thirds' after the preposition 'min'), meaning they stood in prayer for less than half or a third. Hafs reads them in the accusative case (conjoined to 'nearly/less than'), meaning they stood for exactly half or a third.
Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Susi, Warsh
كَأَنَّهُمۡ حُمُرٞ مُّسۡتَنفِرَةٞ
as if they were frightened donkeys
مُّسۡتَنفِرَةٞ
frightened
مُّسْتَنفَرَةٞ
made to panic
The vowel on the letter fa' changes from a kasrah (creating an active participle meaning 'fleeing' or 'taking flight') in Hafs to a fatha (creating a passive participle meaning 'made to flee' or 'made to panic') in the variant.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
فَإِذَا بَرِقَ ٱلۡبَصَرُ
When the sight is dazed,
بَرِقَ
is dazed
بَرَقَ
glows
The vowel on the letter Raa changes from a kasrah (bariqa) meaning 'is dazed' to a fathah (baraqa) meaning 'shines' or 'glows'.
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
عَٰلِيَهُمۡ ثِيَابُ سُندُسٍ خُضۡرٞ وَإِسۡتَبۡرَقٞۖ وَحُلُّوٓاْ أَسَاوِرَ مِن فِضَّةٖ وَسَقَىٰهُمۡ رَبُّهُمۡ شَرَابٗا طَهُورًا
On them are green clothes of silk and brocade, and they are adorned with bracelets of silver, and their Lord gives them a pure drink to drink.
خُضۡرٞ
green clothes
خُضۡرٖ
green silk
The adjective for 'green' changes from the nominative case (khudrun) to the genitive case (khudrin). In Hafs, it modifies 'thiyab' (clothes), meaning 'green clothes'. In the variant, it modifies 'sundus' (silk), changing the meaning to 'green silk'.
Bazzi, Qunbul, Shu'bah
وَإِسۡتَبۡرَقٞ
and brocade
وَإِسۡتَبۡرَقٖ
and of brocade
The grammatical case changes from nominative (marfu'), where brocade coordinates with the garments, to genitive (majrur), where it coordinates with the material (silk).
Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Rawh, Ruways, Susi
خُضۡرٞ وَإِسۡتَبۡرَقٞ
green clothes of silk and brocade
خُضۡرٍ وَإِسۡتَبۡرَقٍ
garments of green silk and of brocade
The grammatical case changes from nominative to genitive. In Hafs, 'green' modifies 'clothes' (nominative) and 'brocade' is conjoined to 'clothes'. In the variant, 'green' modifies 'silk' (genitive) and 'brocade' is conjoined to 'silk', shifting the descriptors to the material rather than the garments themselves.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَفُتِحَتِ ٱلسَّمَآءُ فَكَانَتۡ أَبۡوَٰبٗا
and the sky will be opened and become gates,
وَفُتِحَتِ
opened
وَفُتِّحَتِ
opened up wide
The variant adds a shadda (tashdid) to the letter ta', changing the verb from Form I to Form II. This morphological shift intensifies the meaning from simply being 'opened' to being 'opened up wide' or 'opened extensively'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
لَّـٰبِثِينَ فِيهَآ أَحۡقَابٗا
there to remain for ages.
لَّٰبِثِينَ
remain
لَبِثِينَ
fixedly remain
The Hafs reading uses the active participle 'laabitheen' with a long vowel (remaining), while the variant uses the intensive adjective form 'labitheen' with a short vowel (fixedly remaining), which emphasizes the permanence and intensity of their stay.
Khalaf, Khallad, Rawh
وَكَوَاعِبَ أَتۡرَابٗا
and full-breasted (maidens), (all) of the same age,
وَكَوَاعِبَ أَتۡرَابٗا
full-breasted (maidens), (all) of the same age
جُمَالَاتٌ صُفْرٌ
thick yellow ropes
Dataset misalignment: The provided Hafs text is from Surah An-Naba (78:33), while the Variant English corresponds to Surah Al-Mursalat (77:33), where the variant 'jumālāt' (ropes) is read instead of Hafs 'jimālat' (camels).
Ruways
رَّبِّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَا ٱلرَّحۡمَٰنِۖ لَا يَمۡلِكُونَ مِنۡهُ خِطَابٗا
Lord of the heavens and the earth, and whatever is between them, the Merciful, of whom they have no power to speak.
رَّبِّ
Lord
رَّبُّ
(He is) the Lord
The vowel changes from a genitive kasrah (رَّبِّ) in Hafs, which acts as an apposition continuing from the previous verse, to a nominative dammah (رَّبُّ) in the variant, creating a new independent clause implicitly meaning '(He is) the Lord'. The title 'the Merciful' (ٱلرَّحۡمَٰنِ / اَ۬لرَّحْمَٰنُ) similarly follows this case change.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
ٱلرَّحۡمَٰنِ
the Merciful
ٱلرَّحۡمَٰنُ
(He is) the All-Merciful
The vowel changes from a kasrah (genitive) to a dammah (nominative). This shifts the word from being an adjective modifying 'Lord' to being an independent predicate in a new clause meaning '(He is) the All-Merciful'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
أَوۡ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكۡرَىٰٓ
or take heed, and the Reminder will benefit him.
فَتَنفَعَهُ
will benefit him
فَتَنفَعُهُ
would benefit him
Hafs reads with a fatha (accusative/subjunctive) on the 'ayn, indicating a result or consequence. The variant reads with a dhamma (nominative/indicative), making it a coordinated or independent statement.
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
أَنَّا صَبَبۡنَا ٱلۡمَآءَ صَبّٗا
We pour out water in abundance,
أَنَّا
We
إِنَّا
indeed, We
The hamza is read with a fatha (أَنَّا) in Hafs, acting as a subordinate or explanatory clause. The variant reads it with a kasra (إِنَّا), making it a new, independent clause emphasizing 'Indeed, We'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Susi, Warsh
بِأَيِّ ذَنۢبٖ قُتِلَتۡ
for what sin she was killed,
قُتِلَتۡ
she was killed
قُتِّلَتۡ
she was relentlessly killed
The variant adds a shaddah to the letter ta', changing the verb from Form I to Form II (quttilat). This morphological shift adds intensification or repetition to the root, changing the meaning from simply being killed to being brutally or relentlessly killed.
Ibn Jummaz, Ibn Wardan
وَإِذَا ٱلصُّحُفُ نُشِرَتۡ
and when the pages are spread open,
نُشِرَتۡ
spread open
نُشِّرَتۡ
made entirely public
The addition of a shadda (tashdid) on the letter shin changes the verb from Form I to Form II. This morphological shift intensifies the action, changing the meaning from simply being 'spread open' to being spread extensively or widely publicized.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Susi
وَإِذَا ٱلۡجَحِيمُ سُعِّرَتۡ
and when the Furnace is set ablaze,
سُعِّرَتۡ
is set ablaze
سُعِرَتۡ
is set ablaze
The variant uses the Form I verb without a shadda (takhfif) on the letter 'ayn, meaning 'set ablaze', whereas Hafs uses the Form II verb with a shadda (tashdid), which conveys an intensified meaning ('fiercely set ablaze').
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Shu'bah, Susi
ٱلَّذِي خَلَقَكَ فَسَوَّىٰكَ فَعَدَلَكَ
who created you and fashioned you and balanced you?
فَعَدَلَكَ
balanced you
فَعَدَّلَكَ
perfectly proportioned you
The Variant adds a shaddah to the letter dal (changing the verb to Form II), which adds intensity to the action, shifting the meaning from 'balanced you' to 'perfectly proportioned you'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
يَوۡمَ لَا تَمۡلِكُ نَفۡسٞ لِّنَفۡسٖ شَيۡـٔٗاۖ وَٱلۡأَمۡرُ يَوۡمَئِذٖ لِّلَّهِ
The Day when no one will have any power to (help) another. The command on that Day (will belong) to God.
يَوۡمَ
The Day
يَوۡمُ
(It is) a day
The word 'yawm' changes from the accusative case (yawma, acting as an adverb of time 'The day when') to the nominative case (yawmu, acting as a predicate for an implied subject 'It is a day when').
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
تَعۡرِفُ فِي وُجُوهِهِمۡ نَضۡرَةَ ٱلنَّعِيمِ
You will recognize in their faces the radiance of bliss.
تَعۡرِفُ
You will recognize
تُعۡرَفُ
can be recognized
The verb changes from the active 'ta'rifu' (you will recognize) to the passive 'tu'rafu' (can be recognized), shifting the grammatical structure.
Ibn Jummaz, Ibn Wardan, Rawh, Ruways
خِتَٰمُهُۥ مِسۡكٞۚ وَفِي ذَٰلِكَ فَلۡيَتَنَافَسِ ٱلۡمُتَنَٰفِسُونَ
its seal is musk – for that let the seekers seek! –
خِتَٰمُهُۥ
its seal
خَٰتَمُهُۥ
whose seal
Hafs reads 'khitāmuhū' (its seal/ending), whereas the variant (e.g., Al-Kisa'i) reads 'khātamuhū' (whose seal/instrument of sealing). The basic Uthmanic rasm is identical (ختمه), but the vowels and position of the dagger alif change, shifting the nuance from the sealing material/act of closing to the physical seal/ring itself.
Abu Al-Harith, Duri Al-Kisa'i
وَيَصۡلَىٰ سَعِيرًا
and burn in a blazing (Fire).
وَيَصۡلَىٰ
and burn
وَيُصَلَّىٰ
and will continuously roast
The verb changes from Form I active (yaṣlā) to Form II passive (yuṣallā), which shifts the grammar to passive while also adding the intensive/continuous meaning of Form II.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Qalun, Qunbul, Warsh
لَتَرۡكَبُنَّ طَبَقًا عَن طَبَقٖ
You will indeed ride story upon story.
لَتَرۡكَبُنَّ
You will indeed ride
لَتَرۡكَبَنَّ
you will surely mount
Hafs reads with a damma on the letter ba', indicating a second-person masculine plural ('you all will ride'). The variant reads with a fatha on the ba', indicating a second-person masculine singular ('you will mount').
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul
ذُو ٱلۡعَرۡشِ ٱلۡمَجِيدُ
Holder of the throne, the Glorious,
ٱلۡمَجِيدُ
the Glorious
ٱلۡمَجِيدِ
glorious
Changing the grammatical case of 'al-Majeed' from nominative (damma) to genitive (kasra) shifts the adjective 'glorious' so that it modifies the 'Throne' (which is in the genitive case) rather than the 'Holder' of the throne.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
فِي لَوۡحٖ مَّحۡفُوظِۭ
in a guarded Tablet.
مَّحۡفُوظِۭ
guarded
مَّحْفُوظٞ
preserved
In Hafs, the word is in the genitive case (kasratayn), acting as an adjective modifying the tablet ('a guarded tablet'). In the variant, it is in the nominative case (dammatayn), acting as a description referring back to the Quran itself ('[It is] preserved in a tablet').
Qalun, Warsh
إِن كُلُّ نَفۡسٖ لَّمَّا عَلَيۡهَا حَافِظٞ
Over every person (there is) a watcher.
لَّمَّا
(there is)
لَّمَا
has
Hafs reads 'lammā' (with shadda) as an exceptive particle, meaning 'there is no soul except...'. The variant reads 'lamā' (without shadda) as an emphatic 'la' plus 'ma', changing the grammatical structure to mean 'indeed every soul surely has...'.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
تَصۡلَىٰ نَارًا حَامِيَةٗ
They will burn in a scorching Fire.
تَصۡلَىٰ
burn
تُصۡلَىٰ
made to roast
The verb changes from the active voice 'taṣlā' (they will burn) to the passive voice 'tuṣlā' (they will be made to roast/burn) by changing the fatha on the taa to a damma.
Duri Abu 'Amr, Rawh, Ruways, Shu'bah, Susi
لَّا تَسۡمَعُ فِيهَا لَٰغِيَةٗ
– where they will hear no frivolous talk,
تَسۡمَعُ
they will hear
تُسْمَعُ
is heard
The verb changes from the active 'tasma'u' to the passive 'tusma'u'. As a grammatical consequence, the word 'laghiyah' (frivolous talk) changes from the accusative object (laghiyatan) to the nominative subject (laghiyatun).
Bazzi, Duri Abu 'Amr, Qalun, Qunbul, Ruways, Susi, Warsh
وَأَمَّآ إِذَا مَا ٱبۡتَلَىٰهُ فَقَدَرَ عَلَيۡهِ رِزۡقَهُۥ فَيَقُولُ رَبِّيٓ أَهَٰنَنِ
But whenever he tests him, and restricts his provision for him, he says, ‘My Lord has humiliated me.’
فَقَدَرَ
restricts
فَقَدَّرَ
utterly restricting
The addition of a shaddah on the daal changes the verb from Form I to Form II (intensification), shifting the meaning from 'restricts' to 'utterly restricting' or strictly determining.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan
وَلَا تَحَـٰٓضُّونَ عَلَىٰ طَعَامِ ٱلۡمِسۡكِينِ
nor do you urge the feeding of the poor,
تَحَٰٓضُّونَ
urge
تَحُضُّونَ
urge (others)
Hafs uses the Form VI verb 'taḥāḍḍūna' (indicated by the fatha and dagger alif), meaning 'to urge one another'. The variant uses the Form I verb 'taḥuḍḍūna' (with a damma), meaning 'to urge others'. Both share the same unpointed rasm skeleton, differing only in vowels and the implied alif.
Bazzi, Hisham, Ibn Dhakwan, Qalun, Qunbul, Warsh
فَيَوۡمَئِذٖ لَّا يُعَذِّبُ عَذَابَهُۥٓ أَحَدٞ
On that Day no one will punish as He punishes,
يُعَذِّبُ
can punish
يُعَذَّبُ
is punished
The vowel (harakah) on the letter dhal changes from a kasrah to a fathah, shifting the verb from the active voice (He punishes) to the passive voice (he is punished). The same active-to-passive shift applies to the subsequent verb 'shackle' (yuthiqu to yuthaqu).
Abu Al-Harith, Duri Al-Kisa'i, Rawh, Ruways
يَقُولُ أَهۡلَكۡتُ مَالٗا لُّبَدًا
He says, ‘I have squandered vast wealth!’
لُّبَدًا
vast
لُّبَّدًا
piles
Hafs reads with a single 'ba' (lubadan) meaning vast or abundant, while the variant reads with a shaddah on the 'ba' (lubbadan) emphasizing the meaning of wealth piled up layer upon layer.
Ibn Jummaz, Ibn Wardan
سَلَٰمٌ هِيَ حَتَّىٰ مَطۡلَعِ ٱلۡفَجۡرِ
It is (a night of) peace, until the rising of the dawn.
مَطۡلَعِ
rising
مَطۡلِعِ
point of the rise
The vowel on the Lām changes from a fat-ha to a kasrah. Morphologically, 'maṭlaʿ' is a verbal noun meaning the act of rising, whereas 'maṭliʿ' is a noun of time/place referring to the exact time or point of the rise.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq
لَتَرَوُنَّ ٱلۡجَحِيمَ
you will indeed see the Furnace.
لَتَرَوُنَّ
you will indeed see
لَتُرَوُنَّ
you will certainly be shown
The vowel on the prefix 'ta' changes from a fatha in Hafs (active Form I: 'you will see') to a damma in the variant (passive Form IV: 'you will be shown').
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan
ٱلَّذِي جَمَعَ مَالٗا وَعَدَّدَهُۥ
who accumulates wealth and counts it over and over!
جَمَعَ
accumulates
جَمَّعَ
kept hoarding
The variant reads the verb with a shaddah on the mim (Form II: jamma'a), whereas Hafs reads it without a shaddah (Form I: jama'a). The Form II structure intensifies the meaning, implying continuous, repetitive, or obsessive hoarding of wealth.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Rawh
وَٱمۡرَأَتُهُۥ حَمَّالَةَ ٱلۡحَطَبِ
and his wife (will be) the carrier of the firewood,
حَمَّالَةَ
(will be) the carrier
حَمَّالَةُ
the carrier
Hafs reads 'ḥammālata' with a fatha (accusative case/mansūb) as an expression of blame or state, whereas the variant reads 'ḥammālatu' with a damma (nominative case/marfū') acting as an adjective or apposition to 'his wife'.
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