Meaning Alteration
The variants listed below fall under the effect category of "Addition / Omission of Word". 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.
وَقَالُواْ ٱتَّخَذَ ٱللَّهُ وَلَدٗاۗ سُبۡحَٰنَهُۥۖ بَل لَّهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ كُلّٞ لَّهُۥ قَٰنِتُونَ
They say, ‘God has taken a son.’ Glory to Him! No! Whatever is in the heavens and the earth (belongs) to Him. All are obedient before Him
وَقَالُواْ
And they say
قَالُواْ
They said
The variant omits the conjunction 'wa' (and) at the beginning of the statement, starting the sentence directly rather than connecting it to the previous verse.
Hisham, Ibn Dhakwan
۞وَسَارِعُوٓاْ إِلَىٰ مَغۡفِرَةٖ مِّن رَّبِّكُمۡ وَجَنَّةٍ عَرۡضُهَا ٱلسَّمَٰوَٰتُ وَٱلۡأَرۡضُ أُعِدَّتۡ لِلۡمُتَّقِينَ
And be quick to (obtain) forgiveness from your Lord, and a Garden – its width (is like) the heavens and the earth – prepared for the ones who guard (themselves),
وَسَارِعُوٓاْ
And be quick
سَارِعُوٓاْ
Hasten
Hafs includes the conjunction 'waw' (and) which connects the command to the previous context, while the variant omits it, presenting the command independently.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
فَإِن كَذَّبُوكَ فَقَدۡ كُذِّبَ رُسُلٞ مِّن قَبۡلِكَ جَآءُو بِٱلۡبَيِّنَٰتِ وَٱلزُّبُرِ وَٱلۡكِتَٰبِ ٱلۡمُنِيرِ
If they call you a liar, (know that) messengers have been called liars before you, who brought the clear signs, and the scriptures, and the illuminating Book.
وَٱلزُّبُرِ وَٱلۡكِتَٰبِ
and the scriptures, and the Book
وَبِٱلزُّبُرِ وَبِٱلۡكِتَٰبِ
and with Books and with the Scripture
The variant adds the preposition 'bi' (بِ, meaning 'with') before both 'Zubur' (Books/scriptures) and 'Kitab' (Scripture/Book), explicitly repeating the preposition used earlier in the verse. Hafs implies it through conjunction without explicitly repeating the preposition.
Hisham
وَٱلزُّبُرِ
and the scriptures
وَبِٱلزُّبُرِ
and with Books
The variant adds the Arabic preposition 'bi' (with) before 'az-zubur', repeating the preposition from the previous phrase for explicit emphasis.
Ibn Dhakwan
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
But ... will say
يَقُولُ
will say
The conjunction 'wa' (but/and) is included in Hafs but omitted in the variant, removing the explicit connective to the previous verse.
Bazzi, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh
وَنَزَعۡنَا مَا فِي صُدُورِهِم مِّنۡ غِلّٖ تَجۡرِي مِن تَحۡتِهِمُ ٱلۡأَنۡهَٰرُۖ وَقَالُواْ ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِي هَدَىٰنَا لِهَٰذَا وَمَا كُنَّا لِنَهۡتَدِيَ لَوۡلَآ أَنۡ هَدَىٰنَا ٱللَّهُۖ لَقَدۡ جَآءَتۡ رُسُلُ رَبِّنَا بِٱلۡحَقِّۖ وَنُودُوٓاْ أَن تِلۡكُمُ ٱلۡجَنَّةُ أُورِثۡتُمُوهَا بِمَا كُنتُمۡ تَعۡمَلُونَ
We shall strip away whatever rancor is in their hearts. Beneath them rivers will flow, and they will say, ‘Praise (be) to God, who has guided us to this! We would not have been guided if God had not guided us. Certainly the messengers of our Lord have brought the truth.’ And they will be called out to: ‘That is the Garden! You have inherited it for what you have done.’
وَمَا كُنَّا
We would not have been
مَا كُنَّا
Never would we have been
The variant reading omits the conjunction 'waw' (and) before 'ma', reflecting the Uthmanic codex of Damascus (read by Ibn 'Amir).
Hisham, Ibn Dhakwan
قَالَ ٱلۡمَلَأُ ٱلَّذِينَ ٱسۡتَكۡبَرُواْ مِن قَوۡمِهِۦ لِلَّذِينَ ٱسۡتُضۡعِفُواْ لِمَنۡ ءَامَنَ مِنۡهُمۡ أَتَعۡلَمُونَ أَنَّ صَٰلِحٗا مُّرۡسَلٞ مِّن رَّبِّهِۦۚ قَالُوٓاْ إِنَّا بِمَآ أُرۡسِلَ بِهِۦ مُؤۡمِنُونَ
The assembly of those who were arrogant among his people said to those who were weak, to those of them who believed, ‘Do you (really) know that Ṣāliḥ is an envoy from his Lord?’ They said, ‘Surely We are believers in what he has been sent with.’
قَالَ
said
وَقَالَ
And said
The variant adds the conjunction 'وَ' (wa, meaning 'and') before the verb, explicitly connecting this statement to the preceding narrative.
Hisham, Ibn Dhakwan
إِنَّكُمۡ لَتَأۡتُونَ ٱلرِّجَالَ شَهۡوَةٗ مِّن دُونِ ٱلنِّسَآءِۚ بَلۡ أَنتُمۡ قَوۡمٞ مُّسۡرِفُونَ
Surely you approach men with lust instead of women. Yes! You are a wanton people.’
إِنَّكُمۡ
Surely you
أَ۟نَّكُمُۥ
Can it be that you
The variant adds an interrogative hamzah (particle of questioning), changing the affirmative statement into a rhetorical question.
Abu Al-Harith, Bazzi, Duri, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Qunbul, Rawh, Ruways, Shu'bah
حَقِيقٌ عَلَىٰٓ أَن لَّآ أَقُولَ عَلَى ٱللَّهِ إِلَّا ٱلۡحَقَّۚ قَدۡ جِئۡتُكُم بِبَيِّنَةٖ مِّن رَّبِّكُمۡ فَأَرۡسِلۡ مَعِيَ بَنِيٓ إِسۡرَـٰٓءِيلَ
(There is) an obligation on (me) that I do not say about God (anything) but the truth. I have brought you a clear sign from your Lord, so send forth the Sons of Israel with me.’
عَلَىٰٓ
on
عَلَيَّ
upon me
The variant adds the first-person singular pronoun suffix, changing the literal preposition 'on' to 'upon me'.
Qalun, Warsh
وَٱلَّذِينَ ٱتَّخَذُواْ مَسۡجِدٗا ضِرَارٗا وَكُفۡرٗا وَتَفۡرِيقَۢا بَيۡنَ ٱلۡمُؤۡمِنِينَ وَإِرۡصَادٗا لِّمَنۡ حَارَبَ ٱللَّهَ وَرَسُولَهُۥ مِن قَبۡلُۚ وَلَيَحۡلِفُنَّ إِنۡ أَرَدۡنَآ إِلَّا ٱلۡحُسۡنَىٰۖ وَٱللَّهُ يَشۡهَدُ إِنَّهُمۡ لَكَٰذِبُونَ
Those who have taken a mosque (to cause) harm and disbelief and division among the believers, and (to provide) a place of ambush for those who fought against God and His messenger before – they will indeed swear, ‘We wanted nothing but good!’ But God bears witness: ‘Surely they are liars indeed!’
وَٱلَّذِينَ
And those who
اِ۬لذِينَ
(There are) the ones
The Hafs recitation includes the conjunction 'wa' (and) connecting it to the previous context, whereas the variant omits it, making it an independent starting sentence.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
فَلَمَّآ أَلۡقَوۡاْ قَالَ مُوسَىٰ مَا جِئۡتُم بِهِ ٱلسِّحۡرُۖ إِنَّ ٱللَّهَ سَيُبۡطِلُهُۥٓ إِنَّ ٱللَّهَ لَا يُصۡلِحُ عَمَلَ ٱلۡمُفۡسِدِينَ
Then, when they had cast, Moses said, ‘What you have brought is magic. Surely God will invalidate it. Surely God does not set right any deed of the fomenters of corruption.
ٱلسِّحۡرُ
is magic
ءَآلسِّحۡرُ
is it sorcery?
The variant adds the interrogative hamzah (ءَ), changing the declarative statement into a rhetorical question.
Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Susi
وَجَآءَتۡ سَيَّارَةٞ فَأَرۡسَلُواْ وَارِدَهُمۡ فَأَدۡلَىٰ دَلۡوَهُۥۖ قَالَ يَٰبُشۡرَىٰ هَٰذَا غُلَٰمٞۚ وَأَسَرُّوهُ بِضَٰعَةٗۚ وَٱللَّهُ عَلِيمُۢ بِمَا يَعۡمَلُونَ
A caravan came, and they sent their water-drawer, and he let down his bucket. He said, ‘Good news! This is a young boy (here).’ And they hid him as merchandise, but God knew what they were doing.
يَٰبُشۡرَىٰ
Good news!
يَٰبُشْرٰ۪يَ
glad tidings for me!
The variant adds the first-person possessive pronoun suffix (ya mutakallim), changing the general exclamation 'O good news!' to a personalized 'O my good news!' (glad tidings for me).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
قَالُوٓاْ أَءِنَّكَ لَأَنتَ يُوسُفُۖ قَالَ أَنَا۠ يُوسُفُ وَهَٰذَآ أَخِيۖ قَدۡ مَنَّ ٱللَّهُ عَلَيۡنَآۖ إِنَّهُۥ مَن يَتَّقِ وَيَصۡبِرۡ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجۡرَ ٱلۡمُحۡسِنِينَ
They said, ‘Are you indeed Joseph?’ He said, ‘I am Joseph, and this is my brother. God has bestowed favor on us. Surely the one who guards (himself) and is patient – surely God does not let the reward of the doers of good go to waste.’
أَءِنَّكَ
Are you indeed
إِنَّكَ
You really are
The variant omits the interrogative particle (hamza), changing the sentence from a question to an affirmative statement.
Bazzi, Ibn Jummaz, Ibn Wardan, Qunbul
۞وَإِن تَعۡجَبۡ فَعَجَبٞ قَوۡلُهُمۡ أَءِذَا كُنَّا تُرَٰبًا أَءِنَّا لَفِي خَلۡقٖ جَدِيدٍۗ أُوْلَـٰٓئِكَ ٱلَّذِينَ كَفَرُواْ بِرَبِّهِمۡۖ وَأُوْلَـٰٓئِكَ ٱلۡأَغۡلَٰلُ فِيٓ أَعۡنَاقِهِمۡۖ وَأُوْلَـٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ
If you are amazed, their saying is amazing: ‘When we have turned to dust, shall we indeed (return) in a new creation?’ Those are the ones who have disbelieved in their Lord, and those – the chains will be on their necks – those are the companions of the Fire. There they will remain.
أَءِنَّا
shall we indeed
إِنَّا
we will really be
The variant drops the interrogative hamzah (أَ), changing the second part of the sentence from a question ('shall we indeed') to a definitive statement ('we will really be').
Abu Al-Harith, Duri Al-Kisa'i, Qalun, Rawh, Ruways, Warsh
أَءِذَا
When
إِذَا
When
The variant omits the interrogative particle (hamza) at the beginning of the word, changing the first clause from a question ('Is it when...') to a declarative statement ('When...').
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan
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
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
وَقَالُوٓاْ أَءِذَا كُنَّا عِظَٰمٗا وَرُفَٰتًا أَءِنَّا لَمَبۡعُوثُونَ خَلۡقٗا جَدِيدٗا
They say, ‘When we have become bones and fragments, shall we indeed be raised up as a new creation?’
أَءِنَّا
shall we indeed
اِنَّا
we will really
The variant omits the interrogative hamza (أ) in the second part of the verse, changing it from a direct question to an affirmative statement, relying on the first interrogative particle to carry the question for the entire sentence.
Abu Al-Harith, Duri Al-Kisa'i, Qalun, Rawh, Ruways, Warsh
أَءِذَا
When
إِذَا
When
Hafs reads with an interrogative hamzah (أَءِذَا) making it a question, while the variant (read by Nafi', Al-Kisa'i, and Ya'qub) reads it as a conditional statement without the interrogative hamzah (إِذَا). The English translations provided handle the phrasing differently, but the Arabic variant omits the first question particle.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan
ذَٰلِكَ جَزَآؤُهُم بِأَنَّهُمۡ كَفَرُواْ بِـَٔايَٰتِنَا وَقَالُوٓاْ أَءِذَا كُنَّا عِظَٰمٗا وَرُفَٰتًا أَءِنَّا لَمَبۡعُوثُونَ خَلۡقٗا جَدِيدًا
That is their payment because they disbelieved in Our signs, and said, ‘When we have become bones and fragments, shall we indeed be raised up as a new creation?’
أَءِنَّا
shall we indeed
اِنَّا
we will really
The variant drops the interrogative hamza (أَ), changing the phrase from a question ('shall we indeed') to an emphatic declarative statement ('we will really' / 'verily we').
Abu Al-Harith, Duri Al-Kisa'i, Qalun, Rawh, Ruways, Warsh
أَءِذَا
When
إِذَا
When
The variant omits the interrogative hamza (أَ) at the beginning of the word, changing the first clause from a question to a conditional statement, while the second clause remains a question.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan
وَيَقُولُ ٱلۡإِنسَٰنُ أَءِذَا مَا مِتُّ لَسَوۡفَ أُخۡرَجُ حَيًّا
The human says, ‘When I am dead, shall I indeed be brought forth alive?’
أَءِذَا
shall I indeed
إِذَا
will I
The variant (read by Ibn Dhakwan) omits the interrogative hamza (أَ), shifting the explicit question particle to a declarative form (إِذَا). The translation reflects this by softening 'shall I indeed' to 'will I' while maintaining the contextually implied question.
Ibn Dhakwan
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?
أَءِنَّا
shall we indeed
اِنَّا
we will really
The Hafs recitation includes the interrogative particle (hamza) 'أَ', making it a second question ('shall we indeed?'). The variant omits this interrogative particle, changing it into an affirmative statement ('we will really') that acts as the conclusion to the first question.
Abu Al-Harith, Duri Al-Kisa'i, Qalun, Rawh, Ruways, Warsh
سَيَقُولُونَ لِلَّهِۚ قُلۡ أَفَلَا تَتَّقُونَ
They will say, ‘To God.’ Say: ‘Will you not guard (yourselves)?’
لِلَّهِ
To God
اَ۬للَّهُ
Allah
Hafs includes the prefixed preposition 'li' (to/for), rendering the word in the genitive case. The variant omits the preposition, reading 'Allah' in the nominative case.
Duri Abu 'Amr, Rawh, Ruways, Susi
وَقَالَ ٱلَّذِينَ كَفَرُوٓاْ أَءِذَا كُنَّا تُرَٰبٗا وَءَابَآؤُنَآ أَئِنَّا لَمُخۡرَجُونَ
Those who disbelieve say, ‘When we have become dust, and our fathers (too), shall we indeed be brought forth?
أَءِذَا
When
إِذَا
When
Hafs includes the interrogative hamza (أَ) at the beginning, making the first clause a direct question ('Is it when...'). The variant omits this interrogative particle, rendering the clause as a conditional statement ('When...') that leads into the question in the subsequent clause.
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَقَالَ مُوسَىٰ رَبِّيٓ أَعۡلَمُ بِمَن جَآءَ بِٱلۡهُدَىٰ مِنۡ عِندِهِۦ وَمَن تَكُونُ لَهُۥ عَٰقِبَةُ ٱلدَّارِۚ إِنَّهُۥ لَا يُفۡلِحُ ٱلظَّـٰلِمُونَ
But Moses said, ‘My Lord knows who brings the guidance from Him, and to whom the final Home (belongs). Surely the evildoers will not prosper.’
وَقَالَ
But said
قَالَ
said
The variant omits the conjunction 'wa' (and/but), making the sentence an independent clause rather than a continuation of the previous thought.
Bazzi, Qunbul
وَلُوطًا إِذۡ قَالَ لِقَوۡمِهِۦٓ إِنَّكُمۡ لَتَأۡتُونَ ٱلۡفَٰحِشَةَ مَا سَبَقَكُم بِهَا مِنۡ أَحَدٖ مِّنَ ٱلۡعَٰلَمِينَ
And Lot, when he said to his people: ‘Surely you commit (such) immorality (as) no one in all the worlds has committed before you.
إِنَّكُمۡ
Surely you
أَٰ۟نَّكُمۡ
Can it be that you
The variant adds the interrogative hamza particle at the beginning of the word, changing the phrase from a declarative statement into a rhetorical question.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Shu'bah, Susi
وَقَالُوٓاْ أَءِذَا ضَلَلۡنَا فِي ٱلۡأَرۡضِ أَءِنَّا لَفِي خَلۡقٖ جَدِيدِۭۚ بَلۡ هُم بِلِقَآءِ رَبِّهِمۡ كَٰفِرُونَ
They say, ‘When we have gotten lost in the earth, shall we indeed (return) in a new creation?’ Yes! But they are disbelievers in the meeting with their Lord.
أَءِنَّا
shall we indeed
إِنَّا
we will really
The variant omits the interrogative hamza, changing the clause from a question to an emphatic declarative statement.
Abu Al-Harith, Duri Al-Kisa'i, Qalun, Rawh, Ruways, Warsh
أَءِذَا
When
إِذَا
When
The variant omits the interrogative hamza (أ), changing the first clause from a question to a conditional statement.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan
لِيَأۡكُلُواْ مِن ثَمَرِهِۦ وَمَا عَمِلَتۡهُ أَيۡدِيهِمۡۚ أَفَلَا يَشۡكُرُونَ
so that they may eat from its fruit and what their hands have made. Will they not be thankful?
عَمِلَتۡهُ
have made
عَمِلَتۡ
handiwork
Hafs includes the attached object pronoun 'hu' (it) at the end of the verb, whereas the variant omits this pronoun, shifting the literal translation from 'what their hands have made it' to 'what their hands made' (their handiwork).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Shu'bah
أَءِذَا مِتۡنَا وَكُنَّا تُرَابٗا وَعِظَٰمًا أَءِنَّا لَمَبۡعُوثُونَ
When we are dead, and turned to dust and bones, shall we indeed be raised up?
أَءِنَّا
shall we indeed
اِنَّا
we will really
The variant omits the interrogative hamza (question particle), changing the phrase from a repeated question to an emphatic declarative statement within the overall interrogative sentence.
Abu Al-Harith, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
أَءِذَا مِتۡنَا وَكُنَّا تُرَابٗا وَعِظَٰمًا أَءِنَّا لَمَدِينُونَ
When we are dead, and turned to dust and bones, shall we indeed be judged?”’
أَءِنَّا
shall we indeed
اِنَّا
we will really
Hafs includes the interrogative hamzah (particle of questioning), making it a question. The Variant omits it, rendering the phrase as an affirmative statement.
Abu Al-Harith, Duri Al-Kisa'i, Qalun, Rawh, Ruways, Warsh
أَتَّخَذۡنَٰهُمۡ سِخۡرِيًّا أَمۡ زَاغَتۡ عَنۡهُمُ ٱلۡأَبۡصَٰرُ
Did we take them in ridicule? Or has (our) sight turned aside from them?’
أَتَّخَذۡنَٰهُمۡ
Did we take them
اِ۪تَّخَذۡنَٰهُمۡ
whom we took
Hafs includes the interrogative hamza (qat'), starting a new question ('Did we take them...?'). The variant omits the interrogative particle, reading with hamzat wasl ('...whom we took...'), connecting it as a descriptive clause to the men mentioned in the previous verse.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Rawh, Ruways, Susi
إِنَّ ذَٰلِكَ لَحَقّٞ تَخَاصُمُ أَهۡلِ ٱلنَّارِ
Surely that is true indeed – the disputing of the companions of the Fire.
أَتَّخَذْنَاهُمْ
Did we take them
ٱتَّخَذْنَاهُمْ
whom we abused
NOTE: The provided Hafs text is for verse 38:64, while the Variant text corresponds to 38:63. For 38:63, the variant omits the interrogative Hamzah (Hamzat al-Qat'), changing it to Hamzat al-Wasl. This shifts the meaning from a question ('Did we take them...') to a relative clause ('those whom we took/abused...').
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq
يُطَافُ عَلَيۡهِم بِصِحَافٖ مِّن ذَهَبٖ وَأَكۡوَابٖۖ وَفِيهَا مَا تَشۡتَهِيهِ ٱلۡأَنفُسُ وَتَلَذُّ ٱلۡأَعۡيُنُۖ وَأَنتُمۡ فِيهَا خَٰلِدُونَ
Plates and cups of gold will be passed around among them, and there (they will have) whatever they desire and their eyes delight in. And: ‘There you will remain.’
تَشۡتَهِيهِ
they desire
تَشۡتَهِي
desire
Hafs includes the attached object pronoun 'hi' (it) referring back to what is desired, whereas the variant omits the pronoun.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways, Shu'bah, Susi
وَتَرَىٰ كُلَّ أُمَّةٖ جَاثِيَةٗۚ كُلُّ أُمَّةٖ تُدۡعَىٰٓ إِلَىٰ كِتَٰبِهَا ٱلۡيَوۡمَ تُجۡزَوۡنَ مَا كُنتُمۡ تَعۡمَلُونَ
You will see each community kneeling, each community called to its Book: ‘Today you will be repaid for what you have done.
وَتَرَىٰ
You will see
وَتَرَىٰ
And yousg see
There is no actual Qira'at variant in the Arabic text; the difference is purely a translation choice where the conjunction 'wa' (And) is explicitly translated in the variant English but omitted in the Hafs English.
Rawh, Ruways
وَكَانُواْ يَقُولُونَ أَئِذَا مِتۡنَا وَكُنَّا تُرَابٗا وَعِظَٰمًا أَءِنَّا لَمَبۡعُوثُونَ
and used to say, ‘When we are dead, and turned to dust and bones, shall we indeed be raised up?
أَءِنَّا
shall we indeed
اِنَّا
we will really
Hafs includes the interrogative particle (hamza), making the phrase a question ('shall we indeed'). The variant omits the interrogative particle, turning the second clause into an affirmative statement ('we will really').
Abu Al-Harith, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
إِنَّا لَمُغۡرَمُونَ
‘Surely we have incurred debt indeed!
إِنَّا
Surely we
أَإِنَّا
Can it be that we
The variant adds the interrogative hamzah (أَ), changing the phrase from an affirmative statement ('Surely we') to a question ('Can it be that we...').
Shu'bah
ٱلَّذِينَ يَبۡخَلُونَ وَيَأۡمُرُونَ ٱلنَّاسَ بِٱلۡبُخۡلِۗ وَمَن يَتَوَلَّ فَإِنَّ ٱللَّهَ هُوَ ٱلۡغَنِيُّ ٱلۡحَمِيدُ
(nor) those who are stingy and command the people to be stingy. Whoever turns away – surely God – He is the wealthy One, the Praiseworthy.
اللَّهَ هُوَ
God - He is
اللَّهَ
Allah is
The pronoun 'هُوَ' (He) is included in Hafs as a pronoun of separation (damir al-fasl) for emphasis, while the variant omits it, moving directly from the subject 'Allah' to the predicate.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
أَن كَانَ ذَا مَالٖ وَبَنِينَ
(just) because he has wealth and sons.
أَن
Just because
ءَأَن
Is it true that because
The variant adds the interrogative particle (hamzah of istifham), changing the clause from a declarative statement to a rhetorical question.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Khalaf, Khallad, Rawh, Ruways, Shu'bah
يَقُولُونَ أَءِنَّا لَمَرۡدُودُونَ فِي ٱلۡحَافِرَةِ
They will say, ‘Are we indeed being turned back into (our) former state?
يَقُولُونَ
They will say
The variant reading omits the introductory word 'يقولون' (They will say), starting directly with the question.
Ibn Jummaz, Ibn Wardan