Meaning Alteration
The variants listed below fall under the effect category of "Active to Passive / Passive to Active". These variants alter the semantic meaning, grammatical structure, or general syntax of the Uthmanic text in officially recognized recitations (Qiraat). Such differences stem from the inherent ambiguity of early Arabic orthography which lacked dots and vowels.
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
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
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
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.
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
ٱلطَّلَٰقُ مَرَّتَانِۖ فَإِمۡسَاكُۢ بِمَعۡرُوفٍ أَوۡ تَسۡرِيحُۢ بِإِحۡسَٰنٖۗ وَلَا يَحِلُّ لَكُمۡ أَن تَأۡخُذُواْ مِمَّآ ءَاتَيۡتُمُوهُنَّ شَيۡـًٔا إِلَّآ أَن يَخَافَآ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِۖ فَإِنۡ خِفۡتُمۡ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِ فَلَا جُنَاحَ عَلَيۡهِمَا فِيمَا ٱفۡتَدَتۡ بِهِۦۗ تِلۡكَ حُدُودُ ٱللَّهِ فَلَا تَعۡتَدُوهَاۚ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَأُوْلَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ
Divorce (may take place) twice, (with the option of) retaining (them) rightfully, or sending (them) away with kindness. It is not permitted to you to take (back) anything of what you have given them, unless the two of them fear that they cannot maintain the limits (set by) God. But if you fear that they cannot maintain the limits (set by) God, (there is) no blame on either of them in what she ransoms (herself) with. Those are the limits (set by) God, so do not transgress them. Whoever transgresses the limits (set by) God, those – they are the evildoers.
يَخَافَآ
the two of them fear
يُخَافَ
it is feared
The active dual verb 'yakhāfā' (the two of them fear) changes to the passive singular verb 'yukhāfa' (it is feared), dropping the final alif of the dual.
Ibn Jummaz, Ibn Wardan, Khalaf, Khallad, Rawh, Ruways
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.
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
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
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
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
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
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
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 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
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
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
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
۞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
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
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
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
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
وَإِذۡ قِيلَ لَهُمُ ٱسۡكُنُواْ هَٰذِهِ ٱلۡقَرۡيَةَ وَكُلُواْ مِنۡهَا حَيۡثُ شِئۡتُمۡ وَقُولُواْ حِطَّةٞ وَٱدۡخُلُواْ ٱلۡبَابَ سُجَّدٗا نَّغۡفِرۡ لَكُمۡ خَطِيٓـَٰٔتِكُمۡۚ سَنَزِيدُ ٱلۡمُحۡسِنِينَ
(Remember) when it was said to them, ‘Inhabit this town and eat of it wherever you please, and say: “Ḥiṭṭa,” and enter the gate in prostration. We shall forgive you your sins and increase the doers of good.’
نَّغۡفِرۡ لَكُمۡ خَطِيٓـَٰٔتِكُمۡ
We shall forgive you your sins
تُغْفَرْ لَكُمۡ خَطِيٓئَتُكُمۡ
your offense will be forgiven for you
The verb shifts from active first-person plural ('We shall forgive') to passive third-person feminine singular ('will be forgiven'), accompanied by a shift in the noun from plural accusative ('sins') to singular nominative ('offense').
Hisham, Ibn Dhakwan
نَّغۡفِرۡ
We shall forgive
تُغْفَرْ
will be forgiven
Hafs uses the first-person plural active verb 'We shall forgive' (نَّغۡفِرۡ) with a Nun, while the variant uses the third-person feminine singular passive verb 'will be forgiven' (تُغْفَرْ) with a Ta. This also shifts the grammatical case of the following word 'sins' (خَطِيئَات) from an accusative object to a nominative deputy subject.
Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
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
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
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
لَا تَعۡتَذِرُواْ قَدۡ كَفَرۡتُم بَعۡدَ إِيمَٰنِكُمۡۚ إِن نَّعۡفُ عَن طَآئِفَةٖ مِّنكُمۡ نُعَذِّبۡ طَآئِفَةَۢ بِأَنَّهُمۡ كَانُواْ مُجۡرِمِينَ
Do not make excuses! You have disbelieved after your believing. If We pardon (one) contingent of you, We will punish (another) contingent because they have been sinners.’
نَّعۡفُ / نُعَذِّبۡ طَآئِفَةَۢ
We pardon / We will punish (another) contingent
يُّعْفَ / تُعَذَّبْ طَآئِفَةُۢ
is pardoned / another faction will be punished
The verbs change from first-person plural active ('We pardon', 'We punish') to third-person passive ('is pardoned', 'will be punished'). Consequently, the accusative object ('contingent' / طَآئِفَةَۢ) in Hafs becomes the nominative subject ('faction' / طَآئِفَةُۢ) of the passive verb in the variant.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
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
۞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
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
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
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
۞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
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
وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ إِلَّا رِجَالٗا نُّوحِيٓ إِلَيۡهِم مِّنۡ أَهۡلِ ٱلۡقُرَىٰٓۗ أَفَلَمۡ يَسِيرُواْ فِي ٱلۡأَرۡضِ فَيَنظُرُواْ كَيۡفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبۡلِهِمۡۗ وَلَدَارُ ٱلۡأٓخِرَةِ خَيۡرٞ لِّلَّذِينَ ٱتَّقَوۡاْۚ أَفَلَا تَعۡقِلُونَ
We have not sent (anyone) before you except men whom We inspired from the people of the towns. Have they not traveled on the earth and seen how the end was for those who were before them? The Home of the Hereafter is indeed better for those who guard (themselves). Do you not understand?
نُّوحِيٓ
We inspired
يُوح۪ىٰٓ
it is revealed
The Hafs reading uses the first-person plural active verb 'We inspired', whereas the variant uses the third-person singular passive verb 'it is revealed', marked by a change in diacritical dots (nun to ya) and vowels.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
حَتَّىٰٓ إِذَا ٱسۡتَيۡـَٔسَ ٱلرُّسُلُ وَظَنُّوٓاْ أَنَّهُمۡ قَدۡ كُذِبُواْ جَآءَهُمۡ نَصۡرُنَا فَنُجِّيَ مَن نَّشَآءُۖ وَلَا يُرَدُّ بَأۡسُنَا عَنِ ٱلۡقَوۡمِ ٱلۡمُجۡرِمِينَ
– Until, when the messengers had given up hope, and thought that they had been lied to, Our help came to them, and those whom We pleased were rescued. But Our violence was not turned back from the people who were sinners.
فَنُجِّيَ
were rescued
فَنُۨجِے
We save
The verb changes from a passive form (were rescued) in Hafs to an active, first-person plural form (We save) in the variant, while maintaining the same base Uthmani skeleton.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Susi, Warsh
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
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
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 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
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
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
وَكُلَّ إِنسَٰنٍ أَلۡزَمۡنَٰهُ طَـٰٓئِرَهُۥ فِي عُنُقِهِۦۖ وَنُخۡرِجُ لَهُۥ يَوۡمَ ٱلۡقِيَٰمَةِ كِتَٰبٗا يَلۡقَىٰهُ مَنشُورًا
And every human – We have fastened his fate to him on his neck, and We shall bring forth a book for him on the Day of Resurrection, which he will find unrolled.
وَنُخۡرِجُ
We shall bring forth
وَيُخۡرَجُ
is brought out
The primary verb changes from the first-person plural active 'We shall bring forth' (starting with Nun) to the third-person singular passive 'is brought out' (starting with Ya). This alters the diacritical dots and vowels, consequently shifting the 'book/record' from a grammatical object to the subject.
Ibn Jummaz, Ibn Wardan
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.
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
وَيَوۡمَ نُسَيِّرُ ٱلۡجِبَالَ وَتَرَى ٱلۡأَرۡضَ بَارِزَةٗ وَحَشَرۡنَٰهُمۡ فَلَمۡ نُغَادِرۡ مِنۡهُمۡ أَحَدٗا
On the Day when We shall cause the mountains to move, and you see the earth coming forth, and We gather them so that We do not leave any of them behind,
نُسَيِّرُ ٱلۡجِبَالَ
We shall cause the mountains to move
تُسَيَّرُ ٱلۡجِبَالُ
the mountains are set in motion
The verb changes from the 1st person plural active 'We shall cause to move' (nusayyiru) to the 3rd person feminine passive 'are set in motion' (tusayyaru), which involves a change in the first letter's dots (Nun to Ta) and the internal vowels. Consequently, 'the mountains' changes grammatical case from the accusative object (al-jibāla) to the nominative subject (al-jibālu).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Susi
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
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
يَوۡمَ يُنفَخُ فِي ٱلصُّورِۚ وَنَحۡشُرُ ٱلۡمُجۡرِمِينَ يَوۡمَئِذٖ زُرۡقٗا
On the Day when there is a blast on the trumpet – and We shall gather the sinners on that Day blue –
يُنفَخُ
there is a blast
نَنفُخُ
We blow
Hafs uses the third-person passive verb 'is blown' (يُنفَخُ), rendered as 'there is a blast', whereas the variant alters the dots and vowels to form the first-person plural active verb 'We blow' (نَنفُخُ).
Duri Abu 'Amr, Susi
فَتَعَٰلَى ٱللَّهُ ٱلۡمَلِكُ ٱلۡحَقُّۗ وَلَا تَعۡجَلۡ بِٱلۡقُرۡءَانِ مِن قَبۡلِ أَن يُقۡضَىٰٓ إِلَيۡكَ وَحۡيُهُۥۖ وَقُل رَّبِّ زِدۡنِي عِلۡمٗا
Exalted is God, the true King! Do not be in a hurry with the Qur’ān, before its inspiration is completed to you, but say: ‘My Lord, increase me in knowledge.’
يُقۡضَىٰٓ
is completed
نَقْضِيَ
We conclude
The verb shifts from a third-person passive ('is completed') to a first-person plural active ('We conclude') by changing the prefix from a 'ya' to a 'nun' (a difference in dots). This also grammatically changes 'its revelation' from the deputy subject (marfu') to the direct object (mansub).
Rawh, Ruways
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
وَمَآ أَرۡسَلۡنَا قَبۡلَكَ إِلَّا رِجَالٗا نُّوحِيٓ إِلَيۡهِمۡۖ فَسۡـَٔلُوٓاْ أَهۡلَ ٱلذِّكۡرِ إِن كُنتُمۡ لَا تَعۡلَمُونَ
We have not sent (anyone) before you except men whom We inspired – just ask the People of the Reminder, if you do not know (it) –
نُّوحِيٓ
We inspired
يُوح۪ىٰٓ
it is revealed
The verb changes from the first-person plural active 'nūḥī' (We inspired) in Hafs to the third-person singular passive 'yūḥā' (it is revealed) in the variant, resulting from a change in the diacritical dots (from Nun to Ya) and vowels.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ مِن رَّسُولٍ إِلَّا نُوحِيٓ إِلَيۡهِ أَنَّهُۥ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعۡبُدُونِ
We have not sent any messenger before you except that We inspired him: ‘(There is) no god but Me, so serve Me!’
نُوحِيٓ
We inspired
يُوح۪ىٰٓ
it is revealed
The verb changes from the first person plural active 'We inspired' (نُوحِي) to the third person singular passive 'it is revealed' (يُوحَى) through a change in the first letter's dots (Nun to Ya) and vowels.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
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
وَذَا ٱلنُّونِ إِذ ذَّهَبَ مُغَٰضِبٗا فَظَنَّ أَن لَّن نَّقۡدِرَ عَلَيۡهِ فَنَادَىٰ فِي ٱلظُّلُمَٰتِ أَن لَّآ إِلَٰهَ إِلَّآ أَنتَ سُبۡحَٰنَكَ إِنِّي كُنتُ مِنَ ٱلظَّـٰلِمِينَ
And Dhū-l-Nūn – when he went away angry, and thought that We had no power over him, but he called out in the darkness: ‘(There is) no god but You. Glory to You! Surely I – I have been one of the evildoers.’
نَّقۡدِرَ
We had no power
يُقۡدَرَ
he would be restrained
The verb changes from the first person plural active ('We have power' or 'We restrict') to the third person singular passive ('he would be restrained'), altering both the voice and the subject of the action.
Rawh, Ruways
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
يَوۡمَ نَطۡوِي ٱلسَّمَآءَ كَطَيِّ ٱلسِّجِلِّ لِلۡكُتُبِۚ كَمَا بَدَأۡنَآ أَوَّلَ خَلۡقٖ نُّعِيدُهُۥۚ وَعۡدًا عَلَيۡنَآۚ إِنَّا كُنَّا فَٰعِلِينَ
On the Day when We shall roll up the sky like the rolling up of a scroll for the writings: as We brought about the first creation, (so) We shall restore it – (it is) a promise (binding) on Us. Surely We shall do (it)!
نَطۡوِي ٱلسَّمَآءَ
We shall roll up the sky
تُطۡوَى ٱلسَّمَآءُ
the heaven is folded
The verb changes from the active 1st person plural 'natwi' (We shall roll up) to the passive 3rd person feminine singular 'tutwa' (is folded) via a change in dots (Nun to Ta) and vowels. This shifts 'sky/heaven' from the accusative object to the nominative subject. (Note: The variant also changes 'lil-kutubi' [for the writings] to 'lil-kitabi' [as the scribe]).
Ibn Jummaz, Ibn Wardan
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
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
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
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
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
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
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
وَيَوۡمَ تَشَقَّقُ ٱلسَّمَآءُ بِٱلۡغَمَٰمِ وَنُزِّلَ ٱلۡمَلَـٰٓئِكَةُ تَنزِيلًا
On the Day when the sky is split open, (along) with the clouds, and the angels are sent down all at once,
وَنُزِّلَ ٱلۡمَلَٰٓئِكَةُ
the angels are sent down
وَنُنزِلُ ٱلۡمَلَٰٓئِكَةَ
We send down the angels
The verb changes from the passive 'are sent down' (making 'angels' the nominative subject) to the active 'We send down' (making 'angels' the accusative object). This also involves a graphical difference in the verb's spelling.
Bazzi, Qunbul
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
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
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
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
۞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
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
يُضَٰعَفۡ لَهَا ٱلۡعَذَابُ
the punishment will be doubled
نُّضَعِّفۡ لَهَا ٱلۡعَذَابَ
We would double the punishment
The verb changes from the third-person passive (يُضَٰعَفۡ - will be doubled) to the first-person plural active (نُّضَعِّفۡ - We would double) by changing the prefix from Ya to Nun. Consequently, 'the punishment' changes from the nominative subject (ٱلۡعَذَابُ) to the accusative object (ٱلۡعَذَابَ).
Bazzi, Hisham, Ibn Dhakwan, Qunbul
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
ذَٰلِكَ جَزَيۡنَٰهُم بِمَا كَفَرُواْۖ وَهَلۡ نُجَٰزِيٓ إِلَّا ٱلۡكَفُورَ
We repaid them that because they disbelieved. We do not repay (anyone) but the ungrateful?
نُجَٰزِيٓ إِلَّا ٱلۡكَفُورَ
We do not repay (anyone) but the ungrateful
يُجَٰز۪ىٰٓ إِلَّا اَ۬لْكَفُورُ
is (thus) repaid except the staunch denier
The verb changes from 1st person plural active ('We repay') to 3rd person singular passive ('is repaid') by changing the dots (nun to ya) and vowels. This grammatically shifts the following noun 'al-kafūr' from being an accusative object to a nominative deputy subject.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Shu'bah, Susi, Warsh
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
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
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
وَٱلَّذِينَ كَفَرُواْ لَهُمۡ نَارُ جَهَنَّمَ لَا يُقۡضَىٰ عَلَيۡهِمۡ فَيَمُوتُواْ وَلَا يُخَفَّفُ عَنۡهُم مِّنۡ عَذَابِهَاۚ كَذَٰلِكَ نَجۡزِي كُلَّ كَفُورٖ
But those who disbelieve – for them (there is) the fire of Gehenna. (Death) is not decreed for them, and so they do not die, nor will any of its punishment be lightened for them. In this way We repay every ungrateful one.
نَجۡزِي كُلَّ
We repay every
يُجۡزَىٰ كُلُّ
is repaid every
The first-person plural active verb 'najzī' (We repay) changes to the third-person singular passive 'yujzā' (is repaid) by changing the first letter's dots (Nun to Ya) and vowels. Consequently, the following word 'kull' (every) changes from an accusative direct object (kulla) to a nominative subject (kullu).
Duri Abu 'Amr, Susi
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
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
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
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
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
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
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
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.
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
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
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
وَيَوۡمَ يُحۡشَرُ أَعۡدَآءُ ٱللَّهِ إِلَى ٱلنَّارِ فَهُمۡ يُوزَعُونَ
On the Day when the enemies of God are gathered to the Fire, and they are arranged (in rows)
يُحۡشَرُ أَعۡدَآءُ ٱللَّهِ
enemies of God are gathered
نَحْشُرُ أَعْدَآءَ اَ۬للَّهِ
We herd Allah’s enemies
The verb changes from a third-person passive (yuhsharu) to a first-person plural active (nahshuru) through a change in diacritical dots (Ya to Nun) and vowels. Consequently, the grammatical case of 'enemies' shifts from the nominative subject to the accusative direct object.
Qalun, Rawh, Ruways, Warsh
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
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
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
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
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
أُوْلَـٰٓئِكَ ٱلَّذِينَ نَتَقَبَّلُ عَنۡهُمۡ أَحۡسَنَ مَا عَمِلُواْ وَنَتَجَاوَزُ عَن سَيِّـَٔاتِهِمۡ فِيٓ أَصۡحَٰبِ ٱلۡجَنَّةِۖ وَعۡدَ ٱلصِّدۡقِ ٱلَّذِي كَانُواْ يُوعَدُونَ
Those are the ones from whom We shall accept the best of what they have done, and We shall pass over their evil deeds. (They will be) among the companions of the Garden – the promise of truth which they were promised.
نَتَقَبَّلُ
We shall accept
يُتَقَبَّلُ
is bound to be accepted
The verb changes from the active 1st-person plural 'nataqabbalu' (We accept) in Hafs to the passive 3rd-person 'yutaqabbalu' (is accepted) in the variant, altering the dots from nun to ya. Consequently, the object 'ahsana' (the best) becomes the nominative deputy subject 'ahsanu'. The same active-to-passive shift occurs in the subsequent verb 'natajawazu' (We pass over) to 'yutajawazu' (is overlooked).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
تُدَمِّرُ كُلَّ شَيۡءِۭ بِأَمۡرِ رَبِّهَا فَأَصۡبَحُواْ لَا يُرَىٰٓ إِلَّا مَسَٰكِنُهُمۡۚ كَذَٰلِكَ نَجۡزِي ٱلۡقَوۡمَ ٱلۡمُجۡرِمِينَ
destroying everything by the command of its Lord.’ And morning found them not to be seen, except for their dwelling places. In this way We repay the people who are sinners.
لَا يُرَىٰٓ إِلَّا مَسَٰكِنُهُمۡ
not to be seen, except for their dwelling places
لَا تَر۪ىٰٓ إِلَّا مَسَٰكِنَهُمْ
yousg could see nothing except their residences
The verb shifts from the 3rd-person passive 'yurā' (is seen) to the 2nd-person active 'tarā' (you see) through a change in diacritical dots (ya to ta) and vowels. Consequently, the grammatical case of the noun 'masākin' changes from a nominative proxy subject (ending in damma) to an accusative direct object (ending in fatha).
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
فَإِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُواْ فَضَرۡبَ ٱلرِّقَابِ حَتَّىٰٓ إِذَآ أَثۡخَنتُمُوهُمۡ فَشُدُّواْ ٱلۡوَثَاقَ فَإِمَّا مَنَّۢا بَعۡدُ وَإِمَّا فِدَآءً حَتَّىٰ تَضَعَ ٱلۡحَرۡبُ أَوۡزَارَهَاۚ ذَٰلِكَۖ وَلَوۡ يَشَآءُ ٱللَّهُ لَٱنتَصَرَ مِنۡهُمۡ وَلَٰكِن لِّيَبۡلُوَاْ بَعۡضَكُم بِبَعۡضٖۗ وَٱلَّذِينَ قُتِلُواْ فِي سَبِيلِ ٱللَّهِ فَلَن يُضِلَّ أَعۡمَٰلَهُمۡ
When you meet those who disbelieve, (let there be) a striking of the necks, until, when you have subdued them, bind (them) securely, and then either (set them free) as a favor or by ransom, until the war lays down its burdens. That (is the rule). If God had (so) pleased, He would indeed have defended Himself against them, but (He allows fighting) so that He may test some of you by means of others. Those who are killed in the way of God – He will not lead their deeds astray.
قُتِلُواْ
are killed
قَٰتَلُواْ
combated
The verb changes from the Form I passive 'qutilū' (are killed) to the Form III active 'qātalū' (combated), shifting the meaning from those who were martyred to all those who actively fought.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Shu'bah, Warsh
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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