Meaning Alteration
The variants listed below fall under the effect category of "Change Meaning (general semantic shift)". 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.
مَٰلِكِ يَوۡمِ ٱلدِّينِ
Master of the Day of Judgment.
مَٰلِكِ
Master
مَلِكِ
King
Hafs reads 'Mālik' (Master/Owner) with an alif, while the variant reads 'Malik' (King) without the alif, shifting the emphasis from ownership to sovereignty.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Khalaf, Khallad, Qalun, Qunbul, Susi, Warsh
يُخَٰدِعُونَ ٱللَّهَ وَٱلَّذِينَ ءَامَنُواْ وَمَا يَخۡدَعُونَ إِلَّآ أَنفُسَهُمۡ وَمَا يَشۡعُرُونَ
They try to deceive God and the believers, but they only deceive themselves, though they do not realize (it).
يَخۡدَعُونَ
deceive
يُخَٰدِعُونَ
try to deceive
Hafs uses the Form I verb 'yakhdaʿūna' (they deceive), whereas the variant uses the Form III verb 'yukhādiʿūna' (they try to deceive), shifting the meaning from the act of deceiving to the attempt of deceiving, matching the verb at the beginning of the verse.
Bazzi, Duri Abu 'Amr, Qalun, Qunbul, Susi, Warsh
فِي قُلُوبِهِم مَّرَضٞ فَزَادَهُمُ ٱللَّهُ مَرَضٗاۖ وَلَهُمۡ عَذَابٌ أَلِيمُۢ بِمَا كَانُواْ يَكۡذِبُونَ
In their hearts is a sickness, so God has increased their sickness, and for them (there is) a painful punishment because they have lied.
يَكۡذِبُونَ
have lied
يُكَذِّبُونَ
disbelieve
The change in vocalization and the addition of a shadda shifts the verb from Form I (to lie) to Form II (to accuse of lying or to deny/disbelieve), changing the focus from the act of speaking falsehood to the act of rejecting the truth.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَإِذۡ وَٰعَدۡنَا مُوسَىٰٓ أَرۡبَعِينَ لَيۡلَةٗ ثُمَّ ٱتَّخَذۡتُمُ ٱلۡعِجۡلَ مِنۢ بَعۡدِهِۦ وَأَنتُمۡ ظَٰلِمُونَ
(Remember) when We appointed for Moses forty nights. Then you took the calf after he (was gone), and you were evildoers.
وَٰعَدۡنَا
We appointed
وَعَدۡنَا
We appointed
Hafs uses Form III 'wā'adnā' (with an alif), implying a mutual appointment between Allah and Moses. The variant uses Form I 'wa'adnā' (without an alif), indicating a unilateral appointment or promise by Allah.
Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Rawh, Ruways, Susi
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَٱلَّذِينَ هَادُواْ وَٱلنَّصَٰرَىٰ وَٱلصَّـٰبِـِٔينَ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَعَمِلَ صَٰلِحٗا فَلَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
Surely those who believe, and those who are Jews, and the Christians, and the Sabians – whoever believes in God and the Last Day, and does righteousness – they have their reward with their Lord. (There will be) no fear on them, nor will they sorrow.
وَٱلصَّٰبِـِٔينَ
the Sabians
وَٱلصَّابِينَ
the Sabians
The variant is read without the hamzah. This shifts the morphological root from ص-ب-أ (to abandon one's religion) to ص-ب-و (to incline toward something), although both readings refer to the Sabians.
Rawh, Ruways
بِئۡسَمَا ٱشۡتَرَوۡاْ بِهِۦٓ أَنفُسَهُمۡ أَن يَكۡفُرُواْ بِمَآ أَنزَلَ ٱللَّهُ بَغۡيًا أَن يُنَزِّلَ ٱللَّهُ مِن فَضۡلِهِۦ عَلَىٰ مَن يَشَآءُ مِنۡ عِبَادِهِۦۖ فَبَآءُو بِغَضَبٍ عَلَىٰ غَضَبٖۚ وَلِلۡكَٰفِرِينَ عَذَابٞ مُّهِينٞ
Evil is what they have sold themselves for: they disbelieve in what God has sent down, (because of) envy that God should send down some of His favor on whomever He pleases of His servants. So they have incurred anger upon anger, and for the disbelievers (there is) a humiliating punishment.
يُنَزِّلَ
send down
يُنزِلَ
send down
The verb changes from Form II (yunazzil), which can imply a gradual, repeated, or intensive sending down, to Form IV (yunzil), which denotes a general or single act of sending down.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
مَّا يَوَدُّ ٱلَّذِينَ كَفَرُواْ مِنۡ أَهۡلِ ٱلۡكِتَٰبِ وَلَا ٱلۡمُشۡرِكِينَ أَن يُنَزَّلَ عَلَيۡكُم مِّنۡ خَيۡرٖ مِّن رَّبِّكُمۡۚ وَٱللَّهُ يَخۡتَصُّ بِرَحۡمَتِهِۦ مَن يَشَآءُۚ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ
Those who disbelieve among the People of the Book, and the idolaters, do not like (it) that anything good should be sent down on you from your Lord. But God chooses whomever He pleases for His mercy, and God is full of great favor.
يُنَزَّلَ
sent down
يُنزَلَ
bestowed from on high
The verb changes from Form II (يُنَزَّلَ, implying gradual or continuous revelation) to Form IV (يُنزَلَ, implying a single act of sending down or bestowing), indicated by a change in vowels and the removal of the shadda.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
۞مَا نَنسَخۡ مِنۡ ءَايَةٍ أَوۡ نُنسِهَا نَأۡتِ بِخَيۡرٖ مِّنۡهَآ أَوۡ مِثۡلِهَآۗ أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ
Whatever verse We cancel or cause to be forgotten, We bring a better (one) than it, or (one) similar to it. Do you not know that God is powerful over everything?
نَنسَخۡ
cancel
نُنسِخۡ
command the abrogation
Hafs reads the verb in Form I 'nansakh' (We cancel or abrogate), whereas the variant (recited by Ibn Amir) reads it in Form IV 'nunsikh' (We command the abrogation or cause to be cancelled). The consonant skeleton is identical, differing only in the vowels.
Hisham, Ibn Dhakwan
وَإِذۡ جَعَلۡنَا ٱلۡبَيۡتَ مَثَابَةٗ لِّلنَّاسِ وَأَمۡنٗا وَٱتَّخِذُواْ مِن مَّقَامِ إِبۡرَٰهِـۧمَ مُصَلّٗىۖ وَعَهِدۡنَآ إِلَىٰٓ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ أَن طَهِّرَا بَيۡتِيَ لِلطَّآئِفِينَ وَٱلۡعَٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ
And when We made the House a place of meeting and security for the people, and (said), ‘Take the standing place of Abraham as a place of prayer,’ and We made a covenant with Abraham and Ishmael: ‘Both of you purify My House for the ones who go around (it), and the ones who are devoted to it, and the ones who bow, (and) the ones who prostrate themselves.’
وَٱتَّخِذُواْ
Take
وَاتَّخَذُواْ
they took
Hafs reads the verb as a second-person plural imperative 'Take' with a kasra on the letter kha, while the variant reads it as a third-person plural past tense 'they took' with a fatha.
Hisham, Ibn Dhakwan, Qalun, Warsh
وَوَصَّىٰ بِهَآ إِبۡرَٰهِـۧمُ بَنِيهِ وَيَعۡقُوبُ يَٰبَنِيَّ إِنَّ ٱللَّهَ ٱصۡطَفَىٰ لَكُمُ ٱلدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسۡلِمُونَ
And Abraham charged his sons with this, and Jacob (did too): ‘My sons! Surely God has chosen the (true) religion for you, so do not die without submitting.’
وَوَصَّىٰ
charged
وَأَوْصَىٰ
enjoined
The verb shifts from Form II (waṣṣā) in Hafs to Form IV (awṣā) in the variant. Both forms originate from the same root and mean to charge, advise, or enjoin, presenting a morphological variation with essentially the same core meaning.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَمِنَ ٱلنَّاسِ مَن يَتَّخِذُ مِن دُونِ ٱللَّهِ أَندَادٗا يُحِبُّونَهُمۡ كَحُبِّ ٱللَّهِۖ وَٱلَّذِينَ ءَامَنُوٓاْ أَشَدُّ حُبّٗا لِّلَّهِۗ وَلَوۡ يَرَى ٱلَّذِينَ ظَلَمُوٓاْ إِذۡ يَرَوۡنَ ٱلۡعَذَابَ أَنَّ ٱلۡقُوَّةَ لِلَّهِ جَمِيعٗا وَأَنَّ ٱللَّهَ شَدِيدُ ٱلۡعَذَابِ
But (there are) some of the people who set up rivals to God. They love them with a love like (that given to) God. Yet those who believe are stronger in love for God. If (only) those who do evil could see (the Day), when they will see the punishment, that the power (belongs) to God altogether, and that God is harsh in punishment.
أَنَّ
that
إِنَّ
indeed
The vowel on the initial hamzah changes from a fathah (anna) to a kasrah (inna). This grammatically shifts the clause from being subordinate ('that the power...') to an independent sentence ('indeed all power...').
Ibn Jummaz, Ibn Wardan
وَٱقۡتُلُوهُمۡ حَيۡثُ ثَقِفۡتُمُوهُمۡ وَأَخۡرِجُوهُم مِّنۡ حَيۡثُ أَخۡرَجُوكُمۡۚ وَٱلۡفِتۡنَةُ أَشَدُّ مِنَ ٱلۡقَتۡلِۚ وَلَا تُقَٰتِلُوهُمۡ عِندَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ حَتَّىٰ يُقَٰتِلُوكُمۡ فِيهِۖ فَإِن قَٰتَلُوكُمۡ فَٱقۡتُلُوهُمۡۗ كَذَٰلِكَ جَزَآءُ ٱلۡكَٰفِرِينَ
And kill them wherever you come upon them, and expel them from where they expelled you. Persecution is worse than killing. But do not fight them near the Sacred Mosque until they fight you there. If they fight you, kill them – such is the payment for the disbelievers.
تُقَٰتِلُوهُمۡ ... يُقَٰتِلُوكُمۡ ... قَٰتَلُوكُمۡ
fight them ... fight you ... fight you
تَقْتُلُوهُمۡ ... يَقْتُلُوكُمۡ ... قَتَلُوكُمۡ
kill them ... kill you ... kill you
The Hafs reading uses Form III verbs (mufa'alah) which denote mutual fighting or combat. The variant reading uses Form I verbs (mujarrad) which specifically mean 'to kill'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَيَسۡـَٔلُونَكَ عَنِ ٱلۡمَحِيضِۖ قُلۡ هُوَ أَذٗى فَٱعۡتَزِلُواْ ٱلنِّسَآءَ فِي ٱلۡمَحِيضِ وَلَا تَقۡرَبُوهُنَّ حَتَّىٰ يَطۡهُرۡنَۖ فَإِذَا تَطَهَّرۡنَ فَأۡتُوهُنَّ مِنۡ حَيۡثُ أَمَرَكُمُ ٱللَّهُۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلتَّوَّـٰبِينَ وَيُحِبُّ ٱلۡمُتَطَهِّرِينَ
They ask you about menstruation. Say: ‘It is harmful. Withdraw from women in menstruation, and do not go near them until they are clean. When they have cleansed themselves, come to them as God has commanded you.’ Surely God loves those who turn (in repentance), and He loves those who purify themselves.
يَطۡهُرۡنَ
they are clean
يَطَّهَّرْنَ
they are cleansed
The Hafs reading uses the Form I verb (yathurna) indicating the cessation of menstruation (being clean), while the variant uses the assimilated Form V verb (yattahharna) denoting the active process of ritual purification or bathing (ghusl).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Shu'bah
۞وَٱلۡوَٰلِدَٰتُ يُرۡضِعۡنَ أَوۡلَٰدَهُنَّ حَوۡلَيۡنِ كَامِلَيۡنِۖ لِمَنۡ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَۚ وَعَلَى ٱلۡمَوۡلُودِ لَهُۥ رِزۡقُهُنَّ وَكِسۡوَتُهُنَّ بِٱلۡمَعۡرُوفِۚ لَا تُكَلَّفُ نَفۡسٌ إِلَّا وُسۡعَهَاۚ لَا تُضَآرَّ وَٰلِدَةُۢ بِوَلَدِهَا وَلَا مَوۡلُودٞ لَّهُۥ بِوَلَدِهِۦۚ وَعَلَى ٱلۡوَارِثِ مِثۡلُ ذَٰلِكَۗ فَإِنۡ أَرَادَا فِصَالًا عَن تَرَاضٖ مِّنۡهُمَا وَتَشَاوُرٖ فَلَا جُنَاحَ عَلَيۡهِمَاۗ وَإِنۡ أَرَدتُّمۡ أَن تَسۡتَرۡضِعُوٓاْ أَوۡلَٰدَكُمۡ فَلَا جُنَاحَ عَلَيۡكُمۡ إِذَا سَلَّمۡتُم مَّآ ءَاتَيۡتُم بِٱلۡمَعۡرُوفِۗ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرٞ
Mothers shall nurse their children for two full years, for those who wish to complete the nursing (period). (It is an obligation) on the father for him (to supply) their provision and their clothing rightfully. No one is to be burdened beyond their capacity. A mother is not to suffer on account of her child, nor a father on account of his child. The (father’s) heir has a similar (obligation) to that. If the two of them wish, by mutual consent and consultation, to wean (the child earlier), (there is) no blame on (either of) them. And if you wish to seek nursing for your children, (there is) no blame on you, provided you pay what you have rightfully promised. Guard (yourselves) against God, and know that God sees what you do.
ءَاتَيۡتُم
you have promised
أَتَيۡتُمُۥ
you have come up with
Hafs reads the verb in Form IV (aataytum), meaning 'you have given' or 'promised'. The variant reads it in Form I (ataytum) with a silat meem, changing the meaning to 'you have come up with'.
Bazzi, Qunbul
لَّا جُنَاحَ عَلَيۡكُمۡ إِن طَلَّقۡتُمُ ٱلنِّسَآءَ مَا لَمۡ تَمَسُّوهُنَّ أَوۡ تَفۡرِضُواْ لَهُنَّ فَرِيضَةٗۚ وَمَتِّعُوهُنَّ عَلَى ٱلۡمُوسِعِ قَدَرُهُۥ وَعَلَى ٱلۡمُقۡتِرِ قَدَرُهُۥ مَتَٰعَۢا بِٱلۡمَعۡرُوفِۖ حَقًّا عَلَى ٱلۡمُحۡسِنِينَ
(There is) no blame on you if you divorce women whom you have not touched, nor promised any bridal gift to them. Yet provide for them rightfully – the wealthy according to his means, and the poor according to his means – (it is) an obligation on the doers of good.
تَمَسُّوهُنَّ
touched
تُمَاسُّوهُنَّ
touched each other
The variant reads the verb in Form III (tumāssūhunna) instead of Form I (tamassūhunna) by adding an alif, changing the meaning from a one-sided action (touching) to a mutual action (touching each other), emphasizing mutual intimacy.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
فَلَمَّا فَصَلَ طَالُوتُ بِٱلۡجُنُودِ قَالَ إِنَّ ٱللَّهَ مُبۡتَلِيكُم بِنَهَرٖ فَمَن شَرِبَ مِنۡهُ فَلَيۡسَ مِنِّي وَمَن لَّمۡ يَطۡعَمۡهُ فَإِنَّهُۥ مِنِّيٓ إِلَّا مَنِ ٱغۡتَرَفَ غُرۡفَةَۢ بِيَدِهِۦۚ فَشَرِبُواْ مِنۡهُ إِلَّا قَلِيلٗا مِّنۡهُمۡۚ فَلَمَّا جَاوَزَهُۥ هُوَ وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ قَالُواْ لَا طَاقَةَ لَنَا ٱلۡيَوۡمَ بِجَالُوتَ وَجُنُودِهِۦۚ قَالَ ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَٰقُواْ ٱللَّهِ كَم مِّن فِئَةٖ قَلِيلَةٍ غَلَبَتۡ فِئَةٗ كَثِيرَةَۢ بِإِذۡنِ ٱللَّهِۗ وَٱللَّهُ مَعَ ٱلصَّـٰبِرِينَ
When Ṭālūt set out with his forces, he said, ‘Surely God is going to test you by means of a river. Whoever drinks from it is not on my side, but whoever does not taste it is surely on my side, except for whoever scoops (it) up with his hand.’ But they (all) drank from it, except for a few. So when he crossed it, he and those who believed with him, they said, ‘We have no strength today against Jālūt and his forces.’ But those who thought that they would meet God said, ‘How many a small cohort has overcome a large cohort by the permission of God? God is with the patient.’
غُرۡفَةَۢ
scoops (it) up
غَرْفَةَۢ
a (single) scoop
The vowel on the ghayn changes from a damma (ghurfatan) to a fatha (gharfatan). 'Ghurfatan' refers to the physical handful of water scooped, while 'gharfatan' is a noun of single instance (ism marrah) referring to a single act of scooping.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
فَهَزَمُوهُم بِإِذۡنِ ٱللَّهِ وَقَتَلَ دَاوُۥدُ جَالُوتَ وَءَاتَىٰهُ ٱللَّهُ ٱلۡمُلۡكَ وَٱلۡحِكۡمَةَ وَعَلَّمَهُۥ مِمَّا يَشَآءُۗ وَلَوۡلَا دَفۡعُ ٱللَّهِ ٱلنَّاسَ بَعۡضَهُم بِبَعۡضٖ لَّفَسَدَتِ ٱلۡأَرۡضُ وَلَٰكِنَّ ٱللَّهَ ذُو فَضۡلٍ عَلَى ٱلۡعَٰلَمِينَ
And they routed them by the permission of God, and David killed Jālūt, and God gave him the kingdom and the wisdom, and taught him about whatever He pleased. If God had not repelled some of the people by means of others, the earth would indeed have been corrupted. But God is full of favor to the worlds.
دَفۡعُ
repelled
دِفَٰعُ
strongly repelling
The change from the Form I verbal noun (dafu) to the Form III verbal noun (difā'u) intensifies the meaning to imply a stronger, continuous, or mutual act of repelling.
Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
أَوۡ كَٱلَّذِي مَرَّ عَلَىٰ قَرۡيَةٖ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحۡيِۦ هَٰذِهِ ٱللَّهُ بَعۡدَ مَوۡتِهَاۖ فَأَمَاتَهُ ٱللَّهُ مِاْئَةَ عَامٖ ثُمَّ بَعَثَهُۥۖ قَالَ كَمۡ لَبِثۡتَۖ قَالَ لَبِثۡتُ يَوۡمًا أَوۡ بَعۡضَ يَوۡمٖۖ قَالَ بَل لَّبِثۡتَ مِاْئَةَ عَامٖ فَٱنظُرۡ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمۡ يَتَسَنَّهۡۖ وَٱنظُرۡ إِلَىٰ حِمَارِكَ وَلِنَجۡعَلَكَ ءَايَةٗ لِّلنَّاسِۖ وَٱنظُرۡ إِلَى ٱلۡعِظَامِ كَيۡفَ نُنشِزُهَا ثُمَّ نَكۡسُوهَا لَحۡمٗاۚ فَلَمَّا تَبَيَّنَ لَهُۥ قَالَ أَعۡلَمُ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
Or (have you not considered) the example of the one who passed by a town that had collapsed in ruins? He said, ‘How will God give this (town) life after its death?’ So God caused him to die for a hundred years, (and) then raised him up. He said, ‘How long have you remained (dead)?’ He said, ‘I have remained (dead) for a day or part of a day.’ He said, ‘No! You have remained (dead) for a hundred years. Look at your food and drink, it has not spoiled, and look at your donkey – and (this happened) so that We might make you a sign to the people – and look at the bones, how We raise them up, (and) then clothe them with flesh.’ So when it became clear to him, he said, ‘I know that God is powerful over everything.’
أَعۡلَمُ
I know
ٱعۡلَمۡ
Know
The verb changes from a first-person present indicative statement 'I know' (a'lamu) to a second-person imperative command 'Know!' (i'lam).
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad
فَإِن لَّمۡ تَفۡعَلُواْ فَأۡذَنُواْ بِحَرۡبٖ مِّنَ ٱللَّهِ وَرَسُولِهِۦۖ وَإِن تُبۡتُمۡ فَلَكُمۡ رُءُوسُ أَمۡوَٰلِكُمۡ لَا تَظۡلِمُونَ وَلَا تُظۡلَمُونَ
If you do not, be on notice of war from God and His messenger. But if you turn (in repentance), you will have your principal. You will not have committed evil or been done evil.
فَأۡذَنُواْ
be on notice
فَآذِنُواْ
then inform
The Hafs reading uses the Form I verb 'fa'dhanū' with a fatha and sukun, meaning 'to know' or 'be on notice'. The variant uses the Form IV verb 'fa'ādhinū' with a madda and kasrah, meaning 'to inform', 'declare', or 'give notice' to others.
Khalaf, Khallad, Shu'bah
إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلۡإِسۡلَٰمُۗ وَمَا ٱخۡتَلَفَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ إِلَّا مِنۢ بَعۡدِ مَا جَآءَهُمُ ٱلۡعِلۡمُ بَغۡيَۢا بَيۡنَهُمۡۗ وَمَن يَكۡفُرۡ بِـَٔايَٰتِ ٱللَّهِ فَإِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ
Surely the religion with God is Islam. Those who were given the Book did not differ until after the knowledge had come to them, (because of) envy among themselves. Whoever disbelieves in the signs of God – surely God is quick at the reckoning.
إِنَّ
Surely
أَنَّ
(And) that
Changing the kasra to a fatha on the initial hamza changes the particle from an emphatic sentence starter ('Surely') to a subordinating conjunction ('that'), grammatically connecting this statement to the action of 'bearing witness' in the preceding verse.
Abu Al-Harith, Duri Al-Kisa'i
إِنَّ ٱلَّذِينَ يَكۡفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقۡتُلُونَ ٱلنَّبِيِّـۧنَ بِغَيۡرِ حَقّٖ وَيَقۡتُلُونَ ٱلَّذِينَ يَأۡمُرُونَ بِٱلۡقِسۡطِ مِنَ ٱلنَّاسِ فَبَشِّرۡهُم بِعَذَابٍ أَلِيمٍ
Surely those who disbelieve in the signs of God, and kill the prophets without any right, and kill those of the people who command justice – give them news of a painful punishment.
وَيَقۡتُلُونَ
and kill
وَيُقَاتِلُونَ
and combat
The verb changes from 'yaqtulūna' (they kill) to form III 'yuqātilūna' (they fight/combat), shifting the meaning from the direct act of killing to the act of engaging in battle or combat.
فَنَادَتۡهُ ٱلۡمَلَـٰٓئِكَةُ وَهُوَ قَآئِمٞ يُصَلِّي فِي ٱلۡمِحۡرَابِ أَنَّ ٱللَّهَ يُبَشِّرُكَ بِيَحۡيَىٰ مُصَدِّقَۢا بِكَلِمَةٖ مِّنَ ٱللَّهِ وَسَيِّدٗا وَحَصُورٗا وَنَبِيّٗا مِّنَ ٱلصَّـٰلِحِينَ
And the angels called him while he was standing, praying in the place of prayer: ‘God gives you good news of John, confirming a word from God. (He will be) a man of honor, and an ascetic, and a prophet from among the righteous.’
أَنَّ
[that]
إِنَّ
Indeed
Hafs reads with a fathah on the hamzah (أَنَّ - anna), making it a subordinate clause indicating the content of the call ('that God...'). The variant reads with a kasrah (إِنَّ - inna), treating it as the beginning of a new, direct quoted statement ('Indeed, Allah...').
Hisham, Ibn Dhakwan
مَا كَانَ لِبَشَرٍ أَن يُؤۡتِيَهُ ٱللَّهُ ٱلۡكِتَٰبَ وَٱلۡحُكۡمَ وَٱلنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُواْ عِبَادٗا لِّي مِن دُونِ ٱللَّهِ وَلَٰكِن كُونُواْ رَبَّـٰنِيِّـۧنَ بِمَا كُنتُمۡ تُعَلِّمُونَ ٱلۡكِتَٰبَ وَبِمَا كُنتُمۡ تَدۡرُسُونَ
It is not (possible) for a human being that God should give him the Book, and the judgment, and the prophetic office, (and) then he should say to the people, ‘Be my servants instead of God’s.’ Rather (he would say), ‘Be rabbis by what you have been teaching of the Book and by what you have been studying (of it).’
تُعَلِّمُونَ
teaching
تَعْلَمُونَ
know
The Hafs reading uses the Form II verb 'tu'allimūna' (teaching), whereas the variant uses the Form I verb 'ta'lamūna' (knowing). This shifts the meaning from instructing others in the Book to possessing knowledge of it.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَإِذۡ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلنَّبِيِّـۧنَ لَمَآ ءَاتَيۡتُكُم مِّن كِتَٰبٖ وَحِكۡمَةٖ ثُمَّ جَآءَكُمۡ رَسُولٞ مُّصَدِّقٞ لِّمَا مَعَكُمۡ لَتُؤۡمِنُنَّ بِهِۦ وَلَتَنصُرُنَّهُۥۚ قَالَ ءَأَقۡرَرۡتُمۡ وَأَخَذۡتُمۡ عَلَىٰ ذَٰلِكُمۡ إِصۡرِيۖ قَالُوٓاْ أَقۡرَرۡنَاۚ قَالَ فَٱشۡهَدُواْ وَأَنَا۠ مَعَكُم مِّنَ ٱلشَّـٰهِدِينَ
(Remember) when God took a covenant with the prophets: ‘Whatever indeed I have given you of the Book and wisdom, when a messenger comes to you confirming what is with you, you are to believe in him and you are to help him.’ He said, ‘Do you agree and accept My burden on that (condition)?’ They said, ‘We agree.’ He said, ‘Bear witness, and I shall be with you among the witnesses.’
لَمَآ
Whatever indeed
لِمَآ
Because of what
The letter Lām changes its vowel from a fatḥah (la), acting as an emphatic particle, to a kasrah (li), acting as a preposition of reason. This shifts the meaning from 'Whatever indeed' to 'Because of what'.
۞كُلُّ ٱلطَّعَامِ كَانَ حِلّٗا لِّبَنِيٓ إِسۡرَـٰٓءِيلَ إِلَّا مَا حَرَّمَ إِسۡرَـٰٓءِيلُ عَلَىٰ نَفۡسِهِۦ مِن قَبۡلِ أَن تُنَزَّلَ ٱلتَّوۡرَىٰةُۚ قُلۡ فَأۡتُواْ بِٱلتَّوۡرَىٰةِ فَٱتۡلُوهَآ إِن كُنتُمۡ صَٰدِقِينَ
All food was permitted to the Sons of Israel, except for what Israel forbade himself before the Torah was sent down. Say: ‘Bring the Torah and read it, if you are truthful.’
تُنَزَّلَ
was sent down
تُنزَلَ
was sent down
Hafs uses the Form II passive verb (tunazzala) which implies gradual revelation, while the variant uses the Form IV passive verb (tunzala) which can imply sending down all at once.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
إِذۡ تَقُولُ لِلۡمُؤۡمِنِينَ أَلَن يَكۡفِيَكُمۡ أَن يُمِدَّكُمۡ رَبُّكُم بِثَلَٰثَةِ ءَالَٰفٖ مِّنَ ٱلۡمَلَـٰٓئِكَةِ مُنزَلِينَ
(Remember) when you said to the believers, ‘Is it not sufficient for you that your Lord increases you with three thousand angels (specially) sent down?
مُنزَلِينَ
sent down
مُنَزَّلِينَ
bestowed from on high
The word changes from a Form IV passive participle (munzalīn - sent down) in Hafs to a Form II passive participle (munazzalīn - sent down intensively/abundantly or bestowed from on high) in the variant, indicated by the addition of a shaddah and fatha on the zay.
Hisham, Ibn Dhakwan
سَنُلۡقِي فِي قُلُوبِ ٱلَّذِينَ كَفَرُواْ ٱلرُّعۡبَ بِمَآ أَشۡرَكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَٰنٗاۖ وَمَأۡوَىٰهُمُ ٱلنَّارُۖ وَبِئۡسَ مَثۡوَى ٱلظَّـٰلِمِينَ
We shall cast dread into the hearts of those who disbelieve, because they have associated with God what He has not sent down any authority for. Their refuge is the Fire. Evil is the dwelling place of the evildoers!
يُنَزِّلۡ
sent down
يُنزِلۡ
sent down
The Hafs recitation uses the Form II verb يُنَزِّلۡ (yunazzil), which can imply a gradual or repeated sending down, whereas the variant uses the Form IV verb يُنزِلۡ (yunzil), which indicates a single, absolute act of sending down.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
ٱلَّذِينَ قَالُواْ لِإِخۡوَٰنِهِمۡ وَقَعَدُواْ لَوۡ أَطَاعُونَا مَا قُتِلُواْۗ قُلۡ فَٱدۡرَءُواْ عَنۡ أَنفُسِكُمُ ٱلۡمَوۡتَ إِن كُنتُمۡ صَٰدِقِينَ
those who said of their brothers, when they (themselves) sat (at home), ‘If they had obeyed us, they would not have been killed.’ Say: ‘Avert death from yourselves, if you are truthful.’
قُتِلُواْ
been killed
قُتِّلُواْ
been relentlessly killed
The addition of a shaddah on the letter ta' changes the verb from Form I (qutilū) to the intensive Form II (quttilū). This shifts the meaning from simply 'being killed' to being 'massacred' or 'relentlessly killed'.
Hisham
وَلَا تَحۡسَبَنَّ ٱلَّذِينَ قُتِلُواْ فِي سَبِيلِ ٱللَّهِ أَمۡوَٰتَۢاۚ بَلۡ أَحۡيَآءٌ عِندَ رَبِّهِمۡ يُرۡزَقُونَ
Do not think of those who have been killed in the way of God as dead. No! (They are) alive with their Lord (and) provided for,
قُتِلُواْ
killed
قُتِّلُواْ
relentlessly killed
The variant adds a shadda on the letter taa (changing the verb to Form II), which shifts the meaning from simply being killed to being killed intensely or relentlessly.
Ibn Dhakwan
فَٱسۡتَجَابَ لَهُمۡ رَبُّهُمۡ أَنِّي لَآ أُضِيعُ عَمَلَ عَٰمِلٖ مِّنكُم مِّن ذَكَرٍ أَوۡ أُنثَىٰۖ بَعۡضُكُم مِّنۢ بَعۡضٖۖ فَٱلَّذِينَ هَاجَرُواْ وَأُخۡرِجُواْ مِن دِيَٰرِهِمۡ وَأُوذُواْ فِي سَبِيلِي وَقَٰتَلُواْ وَقُتِلُواْ لَأُكَفِّرَنَّ عَنۡهُمۡ سَيِّـَٔاتِهِمۡ وَلَأُدۡخِلَنَّهُمۡ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ ثَوَابٗا مِّنۡ عِندِ ٱللَّهِۚ وَٱللَّهُ عِندَهُۥ حُسۡنُ ٱلثَّوَابِ
And their Lord responded to them: ‘Surely I do not let a deed of anyone of you go to waste – whether male or female – you are all alike. Those who have emigrated, and were expelled from their homes, and suffered harm in My way, and have fought and been killed – I shall indeed absolve them of their evil deeds, and I shall indeed cause them to enter Gardens through which rivers flow. A reward from God! God – with Him is the best reward.’
وَقَٰتَلُواْ وَقُتِلُواْ
have fought and been killed
وَقُتِلُواْ وَقَٰتَلُواْ
were killed and (who) combated
The order of the two verbs is reversed. Hafs reads 'fought and were killed' (active then passive), while the variant reads 'were killed and combated' (passive then active), signifying that after some were martyred, the rest continued to fight.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَقُتِلُواْ
been killed
وَقُتِّلُواْ
were relentlessly killed
The variant adds a shaddah to the letter ta', changing the verb from Form I to the intensified Form II. This shifts the meaning from simply 'being killed' to 'being killed relentlessly' or in large numbers.
Bazzi, Hisham, Ibn Dhakwan, Qunbul
إِن تَجۡتَنِبُواْ كَبَآئِرَ مَا تُنۡهَوۡنَ عَنۡهُ نُكَفِّرۡ عَنكُمۡ سَيِّـَٔاتِكُمۡ وَنُدۡخِلۡكُم مُّدۡخَلٗا كَرِيمٗا
If you avoid the gross (sins) of what you are forbidden (to commit), We shall absolve you of your (other) evil deeds, and We shall cause you to enter (through) an entrance of honor.
مُّدۡخَلٗا
an entrance
مَّدْخَلاٗ
an entrance
The vowel on the 'meem' changes from damma (mudkhalan) to fatha (madkhalan), shifting the noun of place/action from Form IV (a place/state of being caused to enter) to Form I (a place/state of entering).
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا ضَرَبۡتُمۡ فِي سَبِيلِ ٱللَّهِ فَتَبَيَّنُواْ وَلَا تَقُولُواْ لِمَنۡ أَلۡقَىٰٓ إِلَيۡكُمُ ٱلسَّلَٰمَ لَسۡتَ مُؤۡمِنٗا تَبۡتَغُونَ عَرَضَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا فَعِندَ ٱللَّهِ مَغَانِمُ كَثِيرَةٞۚ كَذَٰلِكَ كُنتُم مِّن قَبۡلُ فَمَنَّ ٱللَّهُ عَلَيۡكُمۡ فَتَبَيَّنُوٓاْۚ إِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرٗا
You who believe! When you strike forth in the way of God, be discerning, and do not say to the one who offers you peace, ‘You are not a believer,’ seeking (the fleeting) goods of this present life. For (there are) many spoils with God. You (too) were like that before, but God bestowed favor on you. So be discerning. Surely God is aware of what you do.
ٱلسَّلَٰمَ
peace
اُ۬لسَّلَمَ
surrender
Hafs includes an alif (read as 'as-salām'), meaning 'peace' or 'greeting of peace'. The variant omits the alif (read as 'as-salam'), changing the meaning to 'surrender' or 'submission'.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Warsh
وَإِنِ ٱمۡرَأَةٌ خَافَتۡ مِنۢ بَعۡلِهَا نُشُوزًا أَوۡ إِعۡرَاضٗا فَلَا جُنَاحَ عَلَيۡهِمَآ أَن يُصۡلِحَا بَيۡنَهُمَا صُلۡحٗاۚ وَٱلصُّلۡحُ خَيۡرٞۗ وَأُحۡضِرَتِ ٱلۡأَنفُسُ ٱلشُّحَّۚ وَإِن تُحۡسِنُواْ وَتَتَّقُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرٗا
If a woman fears rebelliousness from her husband, or desertion, (there is) no blame on the two of them if they set (things) right between themselves. Setting (things) right is better, but people are prone to greed. If you do good and guard (yourselves) – surely God is aware of what you do.
يُصۡلِحَا
they set (things) right
يَّصَّٰلَحَا
they reconcile
Hafs uses the Form IV verb (to set things right/make peace), whereas the variant uses the Form VI verb (assimilated from يَتَصَالَحَا) which emphasizes a mutual and reciprocal effort to reconcile.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
يَسۡـَٔلُكَ أَهۡلُ ٱلۡكِتَٰبِ أَن تُنَزِّلَ عَلَيۡهِمۡ كِتَٰبٗا مِّنَ ٱلسَّمَآءِۚ فَقَدۡ سَأَلُواْ مُوسَىٰٓ أَكۡبَرَ مِن ذَٰلِكَ فَقَالُوٓاْ أَرِنَا ٱللَّهَ جَهۡرَةٗ فَأَخَذَتۡهُمُ ٱلصَّـٰعِقَةُ بِظُلۡمِهِمۡۚ ثُمَّ ٱتَّخَذُواْ ٱلۡعِجۡلَ مِنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَٰتُ فَعَفَوۡنَا عَن ذَٰلِكَۚ وَءَاتَيۡنَا مُوسَىٰ سُلۡطَٰنٗا مُّبِينٗا
The People of the Book ask you to bring down on them a Book from the sky. They had already asked Moses for (something) greater than that, for they said, ‘Show us God openly!’ So the thunderbolt took them for their evildoing. Then they took the calf, after the clear signs had come to them. But We pardoned them for that, and We gave Moses clear authority.
تُنَزِّلَ
bring down
تُنْزِلَ
send down
The verb changes from Form II (tunazzila) 'to bring down gradually' to Form IV (tunzila) 'to send down at once', indicated by the removal of the shadda and change in vowels.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Warsh
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُحِلُّواْ شَعَـٰٓئِرَ ٱللَّهِ وَلَا ٱلشَّهۡرَ ٱلۡحَرَامَ وَلَا ٱلۡهَدۡيَ وَلَا ٱلۡقَلَـٰٓئِدَ وَلَآ ءَآمِّينَ ٱلۡبَيۡتَ ٱلۡحَرَامَ يَبۡتَغُونَ فَضۡلٗا مِّن رَّبِّهِمۡ وَرِضۡوَٰنٗاۚ وَإِذَا حَلَلۡتُمۡ فَٱصۡطَادُواْۚ وَلَا يَجۡرِمَنَّكُمۡ شَنَـَٔانُ قَوۡمٍ أَن صَدُّوكُمۡ عَنِ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ أَن تَعۡتَدُواْۘ وَتَعَاوَنُواْ عَلَى ٱلۡبِرِّ وَٱلتَّقۡوَىٰۖ وَلَا تَعَاوَنُواْ عَلَى ٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِۚ وَٱتَّقُواْ ٱللَّهَۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ
You who believe! Do not profane the symbols of God, nor the sacred month, nor the offering, nor the ornaments, nor (those) going to the Sacred House seeking favor from their Lord and approval. But when you are free (from your state of sanctity), hunt (wild game). Do not let hatred of the people who kept you from (going to) the Sacred Mosque provoke you to commit aggression. Help one another to piety and the guarding (of yourselves), and do not help each other to sin and enmity. Guard (yourselves) against God. Surely God is harsh in retribution.
شَنَـَٔانُ
hatred
شَنۡـَٔانُ
hating
The fatha on the nun in Hafs (shana'aan) forms a verbal noun meaning 'hatred', while the sukoon in the variant (shan'aan) forms an adjective meaning 'hating'.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Shu'bah
أَن
who
إِن
if
The vowel change from a fatha on the hamza (أَن - an) to a kasra (إِن - in) changes the particle from indicating a past factual cause ('because' or translated contextually as 'who') to a conditional particle ('if').
Bazzi, Duri Abu 'Amr, Qunbul, Susi
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّـٰمِينَ لِلَّهِ شُهَدَآءَ بِٱلۡقِسۡطِۖ وَلَا يَجۡرِمَنَّكُمۡ شَنَـَٔانُ قَوۡمٍ عَلَىٰٓ أَلَّا تَعۡدِلُواْۚ ٱعۡدِلُواْ هُوَ أَقۡرَبُ لِلتَّقۡوَىٰۖ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ
You who believe! Be supervisors for God, witnesses in justice, and do not let hatred of a people provoke you to act unfairly. Act fairly! It is nearer to guarding (yourselves). Guard (yourselves) against God. Surely God is aware of what you do.
شَنَـَٔانُ
hatred
شَنۡـَٔانُ
hating
The vowel on the letter nun changes from a fatha to a sukoon, shifting the word from a verbal noun meaning 'hatred' to an adjective meaning 'hating'.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Shu'bah
فَبِمَا نَقۡضِهِم مِّيثَٰقَهُمۡ لَعَنَّـٰهُمۡ وَجَعَلۡنَا قُلُوبَهُمۡ قَٰسِيَةٗۖ يُحَرِّفُونَ ٱلۡكَلِمَ عَن مَّوَاضِعِهِۦ وَنَسُواْ حَظّٗا مِّمَّا ذُكِّرُواْ بِهِۦۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَآئِنَةٖ مِّنۡهُمۡ إِلَّا قَلِيلٗا مِّنۡهُمۡۖ فَٱعۡفُ عَنۡهُمۡ وَٱصۡفَحۡۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُحۡسِنِينَ
For their breaking their covenant, We cursed them and made their hearts hard. They alter words from their positions, and have forgotten part of what they were reminded of. You will continue to see treachery from them, except for a few of them. Yet pardon them and excuse (them). Surely God loves the doers of good.
قَٰسِيَةٗ
hard
قَسِيَّةً
fake / very hard
The Hafs reading uses the active participle 'qasiyah' (hard), while the variant (read by Hamzah and Al-Kisa'i) uses 'qasiyyah' (without the Alif and with a shaddah on the Ya). This shifts the meaning to an intensive 'very hard' or 'fake/counterfeit' (derived from terminology for counterfeit coins).
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad
لَا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغۡوِ فِيٓ أَيۡمَٰنِكُمۡ وَلَٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ ٱلۡأَيۡمَٰنَۖ فَكَفَّـٰرَتُهُۥٓ إِطۡعَامُ عَشَرَةِ مَسَٰكِينَ مِنۡ أَوۡسَطِ مَا تُطۡعِمُونَ أَهۡلِيكُمۡ أَوۡ كِسۡوَتُهُمۡ أَوۡ تَحۡرِيرُ رَقَبَةٖۖ فَمَن لَّمۡ يَجِدۡ فَصِيَامُ ثَلَٰثَةِ أَيَّامٖۚ ذَٰلِكَ كَفَّـٰرَةُ أَيۡمَٰنِكُمۡ إِذَا حَلَفۡتُمۡۚ وَٱحۡفَظُوٓاْ أَيۡمَٰنَكُمۡۚ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمۡ ءَايَٰتِهِۦ لَعَلَّكُمۡ تَشۡكُرُونَ
God will not take you to task for a slip in your oaths, but He will take you to task for what you have pledged by oath. Atonement for it is the feeding of ten poor persons with the average (amount of food) which you feed your households, or clothing them, or the setting free of a slave. Whoever does not find (the means to do that), (the penalty is) a fast for three days. That is the atonement for your oaths when you have sworn (them, and broken them). But guard your oaths! In this way God makes clear to you His signs, so that you may be thankful.
بِمَا عَقَّدتُّمُ
what you have pledged
بِمَا عَقَدتُّمُ
your binding
The variant reads the verb in Form I (without a shaddah) rather than Form II. This subtle change allows the preceding 'ma' to act as a verbal noun marker (masdariyyah), shifting the meaning from the relative clause 'what you have pledged' to the gerund/verbal noun 'your binding'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Shu'bah
عَقَّدتُّمُ
pledged
عَقَدتُّمُ
sustained binding
Hafs reads 'aqqadtumu with a shaddah (Form II), denoting an intensive or 'sustained binding'. Other reciters read 'aqadtumu without the shaddah (Form I), meaning simply 'pledged'. The provided English texts reverse these roles in the base and variant translations.
Ibn Dhakwan
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَسۡـَٔلُواْ عَنۡ أَشۡيَآءَ إِن تُبۡدَ لَكُمۡ تَسُؤۡكُمۡ وَإِن تَسۡـَٔلُواْ عَنۡهَا حِينَ يُنَزَّلُ ٱلۡقُرۡءَانُ تُبۡدَ لَكُمۡ عَفَا ٱللَّهُ عَنۡهَاۗ وَٱللَّهُ غَفُورٌ حَلِيمٞ
You who believe! Do not ask about anything which, if it were disclosed to you, would distress you. But if you do ask about it, when the Qur’ān is being sent down, it will be disclosed to you. God pardons it, (for) God is forgiving, forbearing.
يُنَزَّلُ ٱلۡقُرۡءَانُ
the Qur’ān is being sent down
يُنزَلُ ٱلۡقُرَانُ
the Recital is being sent down
The verb changes from Form II (gradual revelation) to Form IV (general revelation), and the word 'Qur'an' is read without a hamzah, which is translated here to its root meaning 'Recital'.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
إِذۡ قَالَ ٱللَّهُ يَٰعِيسَى ٱبۡنَ مَرۡيَمَ ٱذۡكُرۡ نِعۡمَتِي عَلَيۡكَ وَعَلَىٰ وَٰلِدَتِكَ إِذۡ أَيَّدتُّكَ بِرُوحِ ٱلۡقُدُسِ تُكَلِّمُ ٱلنَّاسَ فِي ٱلۡمَهۡدِ وَكَهۡلٗاۖ وَإِذۡ عَلَّمۡتُكَ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَٱلتَّوۡرَىٰةَ وَٱلۡإِنجِيلَۖ وَإِذۡ تَخۡلُقُ مِنَ ٱلطِّينِ كَهَيۡـَٔةِ ٱلطَّيۡرِ بِإِذۡنِي فَتَنفُخُ فِيهَا فَتَكُونُ طَيۡرَۢا بِإِذۡنِيۖ وَتُبۡرِئُ ٱلۡأَكۡمَهَ وَٱلۡأَبۡرَصَ بِإِذۡنِيۖ وَإِذۡ تُخۡرِجُ ٱلۡمَوۡتَىٰ بِإِذۡنِيۖ وَإِذۡ كَفَفۡتُ بَنِيٓ إِسۡرَـٰٓءِيلَ عَنكَ إِذۡ جِئۡتَهُم بِٱلۡبَيِّنَٰتِ فَقَالَ ٱلَّذِينَ كَفَرُواْ مِنۡهُمۡ إِنۡ هَٰذَآ إِلَّا سِحۡرٞ مُّبِينٞ
(Remember) when God said, ‘Jesus, son of Mary! Remember My blessing on you and on your mother, when I supported you with the holy spirit, (and) you spoke to the people (while you were still) in the cradle, and in adulthood. And when I taught you the Book and the wisdom, and the Torah and the Gospel. And when you created the form of a bird from clay by My permission, and you breathed into it, and it became a bird by My permission, and you healed the blind and the leper by My permission. And when you brought forth the dead by My permission, and when I restrained the Sons of Israel from (violence against) you. When you brought them the clear signs, those among them who had disbelieved said, “This is nothing but clear magic.”’
كَهَيۡـَٔةِ
the form
كَهَيَّةِ
the shape
The reading of Abu Ja'far changes 'kahay'ati' (with a hamza) to 'kahayyati' (dropping the hamza and doubling the yaa). The translation reflects this dialectal/phonological variant by shifting from 'the form' to 'the shape'.
Ibn Jummaz, Ibn Wardan
سِحۡرٞ
magic
سَٰحِرٞ
sorcerer
The word is changed from 'sihr' (magic) to the active participle 'sahir' (sorcerer) by the addition of an alif. This shifts the accusation from describing the miracles as magic to attacking Prophet Jesus directly as a sorcerer.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
إِذۡ قَالَ ٱلۡحَوَارِيُّونَ يَٰعِيسَى ٱبۡنَ مَرۡيَمَ هَلۡ يَسۡتَطِيعُ رَبُّكَ أَن يُنَزِّلَ عَلَيۡنَا مَآئِدَةٗ مِّنَ ٱلسَّمَآءِۖ قَالَ ٱتَّقُواْ ٱللَّهَ إِن كُنتُم مُّؤۡمِنِينَ
And when the disciples said, ‘Jesus, son of Mary! Is your Lord able to send down on us a table from the sky?,’ he said, ‘Guard (yourselves) against God, if you are believers.’
يُنَزِّلَ
to send down
يُنزِلَ
send down
The Hafs reading uses the Form II verb (yunazzila), which implies sending down gradually or repeatedly. The variant reading uses the Form IV verb (yunzila), which implies sending down entirely or all at once.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
قَالَ ٱللَّهُ إِنِّي مُنَزِّلُهَا عَلَيۡكُمۡۖ فَمَن يَكۡفُرۡ بَعۡدُ مِنكُمۡ فَإِنِّيٓ أُعَذِّبُهُۥ عَذَابٗا لَّآ أُعَذِّبُهُۥٓ أَحَدٗا مِّنَ ٱلۡعَٰلَمِينَ
God said, ‘Surely I am going to send it down on you. Whoever of you disbelieves after that – surely I shall punish him (with) a punishment (as) I have not punished anyone among the worlds.’
مُنَزِّلُهَا
going to send it down
مُنزِلُهَا
shall send it down
The Hafs reading uses the Form II active participle (munazziluhā), which implies sending down gradually or repeatedly. The variant uses the Form IV active participle (munziluhā), which implies sending down all at once.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways, Susi
وَقَالُواْ لَوۡلَا نُزِّلَ عَلَيۡهِ ءَايَةٞ مِّن رَّبِّهِۦۚ قُلۡ إِنَّ ٱللَّهَ قَادِرٌ عَلَىٰٓ أَن يُنَزِّلَ ءَايَةٗ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ
They (also) say, ‘If only a sign were sent down on him from his Lord.’ Say: ‘Surely God is able to send down a sign,’ but most of them do not know (it).
يُنَزِّلَ
send down
يُنزِلَ
send down
The verb shifts from Form II (implying gradual or repeated sending) to Form IV (implying a single, complete act of sending down) through a change in vowels and the removal of the shadda.
Bazzi, Qunbul
فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِۦ فَتَحۡنَا عَلَيۡهِمۡ أَبۡوَٰبَ كُلِّ شَيۡءٍ حَتَّىٰٓ إِذَا فَرِحُواْ بِمَآ أُوتُوٓاْ أَخَذۡنَٰهُم بَغۡتَةٗ فَإِذَا هُم مُّبۡلِسُونَ
So when they forgot what they were reminded of, We opened on them the gates of everything, until they gloated over what they were given, when (once again) We seized them unexpectedly, and suddenly they were in despair.
فَتَحۡنَا
We opened
فَتَّحۡنَا
We widely opened
The variant adds a shaddah to the letter ta' (Form II instead of Form I), shifting the meaning from a simple action of opening to an intensified action of opening widely or abundantly.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Ruways
قُلۡ مَن يُنَجِّيكُم مِّن ظُلُمَٰتِ ٱلۡبَرِّ وَٱلۡبَحۡرِ تَدۡعُونَهُۥ تَضَرُّعٗا وَخُفۡيَةٗ لَّئِنۡ أَنجَىٰنَا مِنۡ هَٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ
Say: ‘Who rescues you from the dangers of the shore and the sea? You call on Him in humility and in secret: “If indeed He rescues us from this, we shall indeed be among the thankful.”’
يُنَجِّيكُم
rescues you
يُنجِيكُم
saves you
The verb changes from Form II (with a shaddah, indicating an intensive or repeated action of rescuing) to Form IV (with a sukoon and no shaddah, indicating the general action of saving).
Rawh, Ruways
قُلِ ٱللَّهُ يُنَجِّيكُم مِّنۡهَا وَمِن كُلِّ كَرۡبٖ ثُمَّ أَنتُمۡ تُشۡرِكُونَ
Say: ‘God rescues you from it, and from every distress, (but) then you associate.’
يُنَجِّيكُم
rescues you
يُنجِيكُم
saves you
The shift from Form II (yunajjīkum, with a shadda) to Form IV (yunjīkum, with a sukoon) changes the verb's nuance from an intensive or gradual rescuing to a direct, single act of saving.
Bazzi, Duri Abu 'Amr, Ibn Dhakwan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَإِذَا رَأَيۡتَ ٱلَّذِينَ يَخُوضُونَ فِيٓ ءَايَٰتِنَا فَأَعۡرِضۡ عَنۡهُمۡ حَتَّىٰ يَخُوضُواْ فِي حَدِيثٍ غَيۡرِهِۦۚ وَإِمَّا يُنسِيَنَّكَ ٱلشَّيۡطَٰنُ فَلَا تَقۡعُدۡ بَعۡدَ ٱلذِّكۡرَىٰ مَعَ ٱلۡقَوۡمِ ٱلظَّـٰلِمِينَ
When you see those who banter about Our signs, turn away from them until they banter about some other topic. If Satan makes you forget (this), do not sit, after (you give) the Reminder, with the people who are evildoers.
يُنسِيَنَّكَ
makes you forget
يُنَسِّيَنَّكَ
try hard to make you forget
Hafs uses the Form IV verb 'yunsiyannaka' meaning 'makes you forget'. The variant uses the Form II verb 'yunassiyannaka' with a fatha and a shaddah on the seen, which conveys intensity, deliberate effort, or repetition, meaning 'tries hard to make you forget'.
Hisham, Ibn Dhakwan
وَكَيۡفَ أَخَافُ مَآ أَشۡرَكۡتُمۡ وَلَا تَخَافُونَ أَنَّكُمۡ أَشۡرَكۡتُم بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ عَلَيۡكُمۡ سُلۡطَٰنٗاۚ فَأَيُّ ٱلۡفَرِيقَيۡنِ أَحَقُّ بِٱلۡأَمۡنِۖ إِن كُنتُمۡ تَعۡلَمُونَ
How should I fear what you have associated, when you are not afraid to associate with God what He has not sent down on you any authority for?’ Which of the two groups has (more) right to security, if you know?
يُنَزِّلۡ
sent down
يُنزِلۡ
sent down
The verb changes from Form II (yunazzila) to Form IV (yunzila) by altering the vowels and removing the shaddah. While both mean 'sent down', Form II implies a gradual revelation, whereas Form IV suggests sending down all at once.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
وَجَعَلُواْ لِلَّهِ شُرَكَآءَ ٱلۡجِنَّ وَخَلَقَهُمۡۖ وَخَرَقُواْ لَهُۥ بَنِينَ وَبَنَٰتِۭ بِغَيۡرِ عِلۡمٖۚ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يَصِفُونَ
They make the jinn associates with God, when He created them, and they assign to Him sons and daughters without any knowledge. Glory to Him! He is exalted above what they allege.
وَخَرَقُواْ
and they assign
وَخَرَّقُواْ
and they kept inventing
The addition of the shadda (doubling the letter ra') shifts the verb from Form I to Form II. This morphological change adds a sense of intensification and repetition, changing the meaning from a simple 'they assign' or 'fabricate' to 'they intensely/repeatedly kept inventing'.
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَكَذَٰلِكَ نُصَرِّفُ ٱلۡأٓيَٰتِ وَلِيَقُولُواْ دَرَسۡتَ وَلِنُبَيِّنَهُۥ لِقَوۡمٖ يَعۡلَمُونَ
In this way We vary the signs, so that they will say, ‘You have studied,’ and that We may make it clear to a people who know.
دَرَسۡتَ
You have studied
دَٰرَسۡتَ
You have studied with someone
The Hafs reading uses Form I 'darasta' meaning 'you have studied', while the variant uses Form III 'dārasta' which implies mutual study or studying with someone.
Bazzi, Duri Abu 'Amr, Qunbul, Susi
دَرَسۡتَ
You have studied
دَرَسَتْ
(That is) outdated
The voweling changes the verb from the second-person masculine singular 'darasta' (you have studied) to the third-person feminine singular 'darasat' (it has become outdated/vanished). This shifts the disbelievers' accusation from Muhammad studying to the verses themselves being ancient myths.
Hisham, Ibn Dhakwan, Rawh, Ruways
وَأَقۡسَمُواْ بِٱللَّهِ جَهۡدَ أَيۡمَٰنِهِمۡ لَئِن جَآءَتۡهُمۡ ءَايَةٞ لَّيُؤۡمِنُنَّ بِهَاۚ قُلۡ إِنَّمَا ٱلۡأٓيَٰتُ عِندَ ٱللَّهِۖ وَمَا يُشۡعِرُكُمۡ أَنَّهَآ إِذَا جَآءَتۡ لَا يُؤۡمِنُونَ
They have sworn by God the most solemn of their oaths: if indeed a sign comes to them, they will indeed believe in it. Say: ‘The signs (are) only with God.’ What will make you realize that, when it does come, they will not believe?
أَنَّهَآ
that
إِنَّهَا
Indeed
The change in the vowel of the hamza from fatha (anna) to kasra (inna) alters the sentence structure. 'Anna' creates a dependent clause ('that it...'), whereas 'Inna' begins a new, emphatic independent sentence ('Indeed, it...').
Bazzi, Duri Abu 'Amr, Idris, Ishaq, Qunbul, Rawh, Ruways, Shu'bah, Susi
أَفَغَيۡرَ ٱللَّهِ أَبۡتَغِي حَكَمٗا وَهُوَ ٱلَّذِيٓ أَنزَلَ إِلَيۡكُمُ ٱلۡكِتَٰبَ مُفَصَّلٗاۚ وَٱلَّذِينَ ءَاتَيۡنَٰهُمُ ٱلۡكِتَٰبَ يَعۡلَمُونَ أَنَّهُۥ مُنَزَّلٞ مِّن رَّبِّكَ بِٱلۡحَقِّۖ فَلَا تَكُونَنَّ مِنَ ٱلۡمُمۡتَرِينَ
Shall I seek (anyone) other than God as a judge? He (it is) who has sent down to you the Book, set forth distinctly. Those to whom We have (already) given the Book know that it is sent down from your Lord with the truth. Do not be one of the doubters.
مُنَزَّلٞ
sent down
مُنزَلٞ
sent down
Hafs uses the Form II passive participle (munazzal), which carries the nuance of gradual or repeated revelation, while the variant uses the Form IV passive participle (munzal), which denotes sending down as a single, complete whole.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَمَا لَكُمۡ أَلَّا تَأۡكُلُواْ مِمَّا ذُكِرَ ٱسۡمُ ٱللَّهِ عَلَيۡهِ وَقَدۡ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيۡكُمۡ إِلَّا مَا ٱضۡطُرِرۡتُمۡ إِلَيۡهِۗ وَإِنَّ كَثِيرٗا لَّيُضِلُّونَ بِأَهۡوَآئِهِم بِغَيۡرِ عِلۡمٍۚ إِنَّ رَبَّكَ هُوَ أَعۡلَمُ بِٱلۡمُعۡتَدِينَ
What is (the matter) with you that you do not eat from that over which the name of God has been mentioned, when He has already made distinct for you what He has forbidden you (to eat), unless you are forced to (eat) it? Surely many are indeed led astray by their (vain) desires without realizing (it). Surely your Lord – He knows about the transgressors.
لَّيُضِلُّونَ
led astray
لَّيَضِلُّونَ
go astray
The change in the first vowel from damma (Form IV) to fatha (Form I) shifts the meaning of the verb from 'leading others astray' (transitive) to 'going astray themselves' (intransitive).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
فَمَن يُرِدِ ٱللَّهُ أَن يَهۡدِيَهُۥ يَشۡرَحۡ صَدۡرَهُۥ لِلۡإِسۡلَٰمِۖ وَمَن يُرِدۡ أَن يُضِلَّهُۥ يَجۡعَلۡ صَدۡرَهُۥ ضَيِّقًا حَرَجٗا كَأَنَّمَا يَصَّعَّدُ فِي ٱلسَّمَآءِۚ كَذَٰلِكَ يَجۡعَلُ ٱللَّهُ ٱلرِّجۡسَ عَلَى ٱلَّذِينَ لَا يُؤۡمِنُونَ
Whomever God intends to guide, He expands his heart to Islam, and whomever He intends to lead astray, He makes his heart narrow (and) constricted, as if he were climbing up into the sky. In this way God places the abomination on those who do not believe.
حَرَجٗا
constricted
حَرِجاٗ
very constricted
The vowel on the letter ra' changes from a fatha (harajan) to a kasra (harijan). This shifts the word from a verbal noun meaning 'constriction' to an adjective emphasizing 'very constricted'.
Ibn Jummaz, Ibn Wardan, Qalun, Shu'bah, Warsh
يَصَّعَّدُ
climbing up
يَصۡعَدُ
ascending
Hafs uses an intensified verb form (Form V with assimilation) implying strenuous effort or struggle to climb, whereas the variant uses the base verb form (Form I) meaning simply to ascend.
Bazzi, Qunbul
يَصَّعَّدُ
climbing up
يَصَّاعَدُ
ascending on and on
The variant includes an alif (shifting the verb to Form VI), which conveys a sense of continuous, prolonged, or progressively difficult ascension compared to the Hafs reading.
Shu'bah
قَدۡ خَسِرَ ٱلَّذِينَ قَتَلُوٓاْ أَوۡلَٰدَهُمۡ سَفَهَۢا بِغَيۡرِ عِلۡمٖ وَحَرَّمُواْ مَا رَزَقَهُمُ ٱللَّهُ ٱفۡتِرَآءً عَلَى ٱللَّهِۚ قَدۡ ضَلُّواْ وَمَا كَانُواْ مُهۡتَدِينَ
Lost (are) those who kill their children in foolishness, without any knowledge, and forbid what God has provided them, forging (lies) against God. They have gone astray and are not (rightly) guided.
قَتَلُوٓاْ
kill
قَتَّلُواْ
kept killing
The verb changes from Form I (qatalū) to Form II (qattalū) by adding a shadda to the letter taa. This shifts the meaning from a simple action ('kill') to an intensive or repetitive action ('kept killing').
Bazzi, Hisham, Ibn Dhakwan, Qunbul
وَلَا تَقۡرَبُواْ مَالَ ٱلۡيَتِيمِ إِلَّا بِٱلَّتِي هِيَ أَحۡسَنُ حَتَّىٰ يَبۡلُغَ أَشُدَّهُۥۚ وَأَوۡفُواْ ٱلۡكَيۡلَ وَٱلۡمِيزَانَ بِٱلۡقِسۡطِۖ لَا نُكَلِّفُ نَفۡسًا إِلَّا وُسۡعَهَاۖ وَإِذَا قُلۡتُمۡ فَٱعۡدِلُواْ وَلَوۡ كَانَ ذَا قُرۡبَىٰۖ وَبِعَهۡدِ ٱللَّهِ أَوۡفُواْۚ ذَٰلِكُمۡ وَصَّىٰكُم بِهِۦ لَعَلَّكُمۡ تَذَكَّرُونَ
Do not go near the property of the orphan, except to improve it, until he reaches his maturity. Fill up the measure and the scale in justice. We do not burden anyone beyond their capacity. When you speak, be fair, even if he is a family member. Fulfill the covenant of God. That is what He has charged you with, so that you may take heed.
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
remind yourselves
The variant adds a shadda to the letter thal (تَذَّكَّرُونَ), indicating the assimilation (idgham) of an original second 'ta', shifting the nuance from passively 'taking heed' to actively 'reminding yourselves'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّ هَٰذَا صِرَٰطِي مُسۡتَقِيمٗا فَٱتَّبِعُوهُۖ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ فَتَفَرَّقَ بِكُمۡ عَن سَبِيلِهِۦۚ ذَٰلِكُمۡ وَصَّىٰكُم بِهِۦ لَعَلَّكُمۡ تَتَّقُونَ
And (know) that this is My straight path. So follow it, and do not follow the ways (of others), or it will diverge with you from His way. That is what He has charged you with, so that you may guard (yourselves).’
وَأَنَّ
And (know) that
وَإِنَّ
And indeed
The change from 'anna' (with fatha) to 'inna' (with kasra) shifts the grammatical structure from a subordinate clause ('and that') to a new, emphatic independent clause ('And indeed').
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq
إِنَّ ٱلَّذِينَ فَرَّقُواْ دِينَهُمۡ وَكَانُواْ شِيَعٗا لَّسۡتَ مِنۡهُمۡ فِي شَيۡءٍۚ إِنَّمَآ أَمۡرُهُمۡ إِلَى ٱللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُواْ يَفۡعَلُونَ
Surely those who have divided up their religion and become (different) parties – you are no part of them. Their affair (belongs) only to God, and He will inform them about what they have done.
فَرَّقُواْ
divided up
فَارَقُواْ
departed from
The Hafs reading uses the Form II verb 'farraqū' (divided up), while the variant reading uses the Form III verb 'fāraqū' (departed from or separated from), which involves adding an Alif and removing the shaddah.
Abu Al-Harith, Duri Al-Kisa'i
قُلۡ إِنَّنِي هَدَىٰنِي رَبِّيٓ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ دِينٗا قِيَمٗا مِّلَّةَ إِبۡرَٰهِيمَ حَنِيفٗاۚ وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ
Say: ‘Surely my Lord has guided me to a straight path, a right religion, the creed of Abraham the Ḥanīf. He was not one of the idolaters.’
قِيَمٗا
right
قَيِّماٗ
truly upright
The word changes its morphological pattern from 'qiyaman' to the intensive form 'qayyiman' by altering the vowels and adding a shaddah, shifting the nuance from 'right' to 'truly upright' or 'established'.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
ٱتَّبِعُواْ مَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُمۡ وَلَا تَتَّبِعُواْ مِن دُونِهِۦٓ أَوۡلِيَآءَۗ قَلِيلٗا مَّا تَذَكَّرُونَ
Follow what has been sent down to you from your Lord, and do not follow any allies other than Him. Little do you take heed!
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
remember
The variant adds a shadda (tashdid) to the dhal, assimilating an underlying 'ta' (from tatadhakkarūna). This shifts the phonetic weight and yields a slight semantic shift in translation from 'taking heed' to 'remembering' or emphasizing the continuous nature of the action.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
إِنَّ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا وَٱسۡتَكۡبَرُواْ عَنۡهَا لَا تُفَتَّحُ لَهُمۡ أَبۡوَٰبُ ٱلسَّمَآءِ وَلَا يَدۡخُلُونَ ٱلۡجَنَّةَ حَتَّىٰ يَلِجَ ٱلۡجَمَلُ فِي سَمِّ ٱلۡخِيَاطِۚ وَكَذَٰلِكَ نَجۡزِي ٱلۡمُجۡرِمِينَ
Surely those who call Our signs a lie, and are arrogant about it – the gates of the sky will not be opened for them, nor will they enter the Garden, until the camel passes through the eye of the needle. In this way We repay the sinners.
تُفَتَّحُ
opened
تُفۡتَحُ
opened
Hafs uses the Form II passive verb (tufattahu) with a shaddah, indicating an intensive or repeated action (opened widely or repeatedly). The variant uses the Form I passive verb (tuftahu) with a sukoon, indicating the simple action of being opened. The meaning shifts slightly in intensity due to the harakat difference.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Susi
إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ فِي سِتَّةِ أَيَّامٖ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ يُغۡشِي ٱلَّيۡلَ ٱلنَّهَارَ يَطۡلُبُهُۥ حَثِيثٗا وَٱلشَّمۡسَ وَٱلۡقَمَرَ وَٱلنُّجُومَ مُسَخَّرَٰتِۭ بِأَمۡرِهِۦٓۗ أَلَا لَهُ ٱلۡخَلۡقُ وَٱلۡأَمۡرُۗ تَبَارَكَ ٱللَّهُ رَبُّ ٱلۡعَٰلَمِينَ
Surely your Lord is God, who created the heavens and the earth in six days. Then He mounted the throne. The night covers the day, which it pursues urgently, and the sun, and the moon, and the stars are subjected, (all) by His command. Is it not (a fact) that to Him (belong) the creation and the command? Blessed (be) God, Lord of the worlds!
يُغۡشِي
covers
يُغَشِّي
tightly overwhelm
The Hafs reading uses the Form IV verb (yughshī), meaning 'to cover', while the variant uses the Form II verb (yughashshī) with a fat-hah on the ghayn and a shaddah on the shin. This morphological shift to Form II adds an intensive meaning, changing it to 'tightly overwhelm' or cover heavily.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Rawh, Ruways, Shu'bah
وَهُوَ ٱلَّذِي يُرۡسِلُ ٱلرِّيَٰحَ بُشۡرَۢا بَيۡنَ يَدَيۡ رَحۡمَتِهِۦۖ حَتَّىٰٓ إِذَآ أَقَلَّتۡ سَحَابٗا ثِقَالٗا سُقۡنَٰهُ لِبَلَدٖ مَّيِّتٖ فَأَنزَلۡنَا بِهِ ٱلۡمَآءَ فَأَخۡرَجۡنَا بِهِۦ مِن كُلِّ ٱلثَّمَرَٰتِۚ كَذَٰلِكَ نُخۡرِجُ ٱلۡمَوۡتَىٰ لَعَلَّكُمۡ تَذَكَّرُونَ
He (it is) who sends the winds as good news before His mercy, until, when it brings a cloud heavy (with rain), We drive it to some barren land, and send down water by means of it, and bring forth by means of it every (kind of) fruit. In this way We bring forth the dead, so that you may take heed.
بُشۡرَۢا
good news
نُشُراَۢ
revivers
The difference is primarily in the diacritical dots, changing the initial ba (ب) to a nun (ن), along with a vowel change on the shin. This shifts the root from B-Sh-R (glad tidings) to N-Sh-R (spreading/reviving), altering the metaphor of the winds from announcers of rain to active spreaders or revivers.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant adds a shadda to the letter dhal (تَذَّكَّرُونَ), which represents an assimilated 'ta' (from originally تتذكرون). This intensifies the verb's meaning, shifting it from simply taking heed to constantly or deeply remembering.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَٱلۡبَلَدُ ٱلطَّيِّبُ يَخۡرُجُ نَبَاتُهُۥ بِإِذۡنِ رَبِّهِۦۖ وَٱلَّذِي خَبُثَ لَا يَخۡرُجُ إِلَّا نَكِدٗاۚ كَذَٰلِكَ نُصَرِّفُ ٱلۡأٓيَٰتِ لِقَوۡمٖ يَشۡكُرُونَ
(As for) the good land, its vegetation comes forth by the permission of its Lord, but (as for) the bad, (its vegetation) comes forth only poorly. In this way We vary the signs for a people who are thankful.
يَخۡرُجُ
comes forth
يُخۡرِجُ
bring out
The verb changes from the intransitive Form I (yakhruju, 'comes forth') to the transitive Form IV (yukhriju, 'bring out'), shifting the focus from the vegetation emerging on its own to the land actively producing it.
Ibn Wardan
أُبَلِّغُكُمۡ رِسَٰلَٰتِ رَبِّي وَأَنصَحُ لَكُمۡ وَأَعۡلَمُ مِنَ ٱللَّهِ مَا لَا تَعۡلَمُونَ
I deliver to you the messages of my Lord and I offer advice to you. I know from God what you do not know.
أُبَلِّغُكُمۡ
I deliver to you
أُبۡلِغُكُمۡ
I compile and proclaim to you
The verb shifts from Form II (with a shaddah on the lam, implying continuous or repeated delivery) in Hafs to Form IV (with a sukoon on the ba, implying a single act of proclaiming or compiling) in the variant.
Duri Abu 'Amr, Susi
أُبَلِّغُكُمۡ رِسَٰلَٰتِ رَبِّي وَأَنَا۠ لَكُمۡ نَاصِحٌ أَمِينٌ
I deliver to you the messages of my Lord and I am a trustworthy adviser for you.
أُبَلِّغُكُمۡ
I deliver to you
أُبۡلِغُكُمۡ
I compile and proclaim to you
The difference is in the verb form indicated by the vowels and shadda; Hafs uses Form II (uballighu) implying continuous delivery, while the variant uses Form IV (ublighu) implying a single, comprehensive act of conveying or proclaiming.
Duri Abu 'Amr, Susi
وَلَوۡ أَنَّ أَهۡلَ ٱلۡقُرَىٰٓ ءَامَنُواْ وَٱتَّقَوۡاْ لَفَتَحۡنَا عَلَيۡهِم بَرَكَٰتٖ مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ وَلَٰكِن كَذَّبُواْ فَأَخَذۡنَٰهُم بِمَا كَانُواْ يَكۡسِبُونَ
Yet if the people of the towns had believed and guarded (themselves), We would indeed have opened on them blessings from the sky and the earth. But they called (it) a lie, so We seized them for what they had earned.
لَفَتَحۡنَا
We would indeed have opened
لَفَتَّحۡنَا
We would surely have widely opened
The variant reads the verb in Form II (with a shadda on the taa) instead of Form I. This intensifies the meaning, shifting it from simply 'opening' to 'opening widely' or 'opening abundantly'.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Ruways
أَوَأَمِنَ أَهۡلُ ٱلۡقُرَىٰٓ أَن يَأۡتِيَهُم بَأۡسُنَا ضُحٗى وَهُمۡ يَلۡعَبُونَ
Or do the people of the towns feel secure that Our violence will not come upon them in the daylight, while they jest?
بَأۡسُنَا
Our violence
بَاسُنَا
Our chastisement
The Warsh recitation applies ibdal, replacing the hamza with an alif (basuna instead of ba'suna). The English translations use synonyms ('chastisement' vs 'violence'), though the core Arabic meaning remains identical.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Rawh, Ruways, Susi
يَأۡتُوكَ بِكُلِّ سَٰحِرٍ عَلِيمٖ
to bring you every skilled magician.’
سَٰحِرٍ
magician
سَحَّارٍ
proficient sorcerer
The variant uses the intensive morphological form 'saḥḥār' (proficient/expert sorcerer) instead of the standard active participle 'sāḥir' (magician), emphasizing the extreme skill and mastery of the sorcerers.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq
وَجَآءَ ٱلسَّحَرَةُ فِرۡعَوۡنَ قَالُوٓاْ إِنَّ لَنَا لَأَجۡرًا إِن كُنَّا نَحۡنُ ٱلۡغَٰلِبِينَ
And the magicians came to Pharaoh, (and) said, ‘Surely for us (there will be) a reward indeed, if we are the victors.’
إِنَّ
Surely
أَٰ۟نَّ
Is there
The variant adds an interrogative hamzah (hamzat al-istifham), changing the sentence from a declarative affirmation ('Surely...') to a question ('Is there...?').
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Rawh, Ruways, Shu'bah, Susi
وَقَالَ ٱلۡمَلَأُ مِن قَوۡمِ فِرۡعَوۡنَ أَتَذَرُ مُوسَىٰ وَقَوۡمَهُۥ لِيُفۡسِدُواْ فِي ٱلۡأَرۡضِ وَيَذَرَكَ وَءَالِهَتَكَۚ قَالَ سَنُقَتِّلُ أَبۡنَآءَهُمۡ وَنَسۡتَحۡيِۦ نِسَآءَهُمۡ وَإِنَّا فَوۡقَهُمۡ قَٰهِرُونَ
The assembly of the people of Pharaoh said, ‘Will you leave Moses and his people to foment corruption on the earth and to forsake you and your gods?’ He said, ‘We shall kill their sons and keep their women alive. Surely we shall be supreme over them!’
سَنُقَتِّلُ
We shall kill
سَنَقْتُلُ
We will kill
Hafs uses the Form II verb (sanuqattilu), which denotes an intensive, repeated, or mass action (slaughtering). The variant uses the Form I verb (sanaqtulu), which denotes the basic, general act of killing.
Bazzi, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh
وَإِذۡ أَنجَيۡنَٰكُم مِّنۡ ءَالِ فِرۡعَوۡنَ يَسُومُونَكُمۡ سُوٓءَ ٱلۡعَذَابِ يُقَتِّلُونَ أَبۡنَآءَكُمۡ وَيَسۡتَحۡيُونَ نِسَآءَكُمۡۚ وَفِي ذَٰلِكُم بَلَآءٞ مِّن رَّبِّكُمۡ عَظِيمٞ
(Remember) when We rescued you from the house of Pharaoh. They were inflicting on you the evil punishment, killing your sons and sparing your women. In that was a great test from your Lord.
يُقَتِّلُونَ
killing
يَقْتُلُونَ
killing
Hafs uses the Form II verb (yuqattilūna), which implies intensive, repeated, or extensive slaughter. The variant uses the Form I verb (yaqtulūna), which denotes the simple act of killing.
Qalun, Warsh
۞وَوَٰعَدۡنَا مُوسَىٰ ثَلَٰثِينَ لَيۡلَةٗ وَأَتۡمَمۡنَٰهَا بِعَشۡرٖ فَتَمَّ مِيقَٰتُ رَبِّهِۦٓ أَرۡبَعِينَ لَيۡلَةٗۚ وَقَالَ مُوسَىٰ لِأَخِيهِ هَٰرُونَ ٱخۡلُفۡنِي فِي قَوۡمِي وَأَصۡلِحۡ وَلَا تَتَّبِعۡ سَبِيلَ ٱلۡمُفۡسِدِينَ
And We appointed for Moses (a period of) thirty night(s), and We completed them with ten (more), so the meeting with his Lord was completed in forty night(s). And Moses said to his brother Aaron, ‘Be my successor among my people, and set (things) right, and do not follow the way of the fomenters of corruption.’
وَوَٰعَدۡنَا
And We appointed
وَوَعَدۡنَا
And We promised
The variant removes the alif after the waw, changing the verb from Form III (appointed/mutually promised) to Form I (promised).
Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Rawh, Ruways, Susi
وَلَمَّا جَآءَ مُوسَىٰ لِمِيقَٰتِنَا وَكَلَّمَهُۥ رَبُّهُۥ قَالَ رَبِّ أَرِنِيٓ أَنظُرۡ إِلَيۡكَۚ قَالَ لَن تَرَىٰنِي وَلَٰكِنِ ٱنظُرۡ إِلَى ٱلۡجَبَلِ فَإِنِ ٱسۡتَقَرَّ مَكَانَهُۥ فَسَوۡفَ تَرَىٰنِيۚ فَلَمَّا تَجَلَّىٰ رَبُّهُۥ لِلۡجَبَلِ جَعَلَهُۥ دَكّٗا وَخَرَّ مُوسَىٰ صَعِقٗاۚ فَلَمَّآ أَفَاقَ قَالَ سُبۡحَٰنَكَ تُبۡتُ إِلَيۡكَ وَأَنَا۠ أَوَّلُ ٱلۡمُؤۡمِنِينَ
And when Moses came to Our meeting, and his Lord spoke to him, he said, ‘My Lord, show me (Yourself), so that I may look at You.’ He said, ‘You will not see Me, but look at the mountain. If it remains in its place, you will see Me.’ But when his Lord revealed His splendor to the mountain, He shattered it, and Moses fell down thunderstruck. And when he recovered, he said, ‘Glory to You! I turn to You (in repentance), and I am the first of the believers.’
دَكّٗا
shattered
دَكَّآءَ
flattened land
Hafs reads the word as the verbal noun 'dakkan' (crushed or shattered), whereas the variant reads it as the diptote noun 'dakkā'a' (a flat mound or flattened land), indicated by an added hamza.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq
وَإِذۡ قِيلَ لَهُمُ ٱسۡكُنُواْ هَٰذِهِ ٱلۡقَرۡيَةَ وَكُلُواْ مِنۡهَا حَيۡثُ شِئۡتُمۡ وَقُولُواْ حِطَّةٞ وَٱدۡخُلُواْ ٱلۡبَابَ سُجَّدٗا نَّغۡفِرۡ لَكُمۡ خَطِيٓـَٰٔتِكُمۡۚ سَنَزِيدُ ٱلۡمُحۡسِنِينَ
(Remember) when it was said to them, ‘Inhabit this town and eat of it wherever you please, and say: “Ḥiṭṭa,” and enter the gate in prostration. We shall forgive you your sins and increase the doers of good.’
خَطِيٓـَٰٔتِكُمۡ
your sins
خَطَٰيَىٰكُمۡ
your numerous offenses
The Hafs reading uses 'khaṭī'ātikum' (a sound feminine plural, which serves as a plural of paucity), whereas the variant uses 'khaṭāyākum' (a broken plural of multitude), emphasizing the large number or magnitude of the offenses.
Duri Abu 'Amr, Susi
وَٱلَّذِينَ يُمَسِّكُونَ بِٱلۡكِتَٰبِ وَأَقَامُواْ ٱلصَّلَوٰةَ إِنَّا لَا نُضِيعُ أَجۡرَ ٱلۡمُصۡلِحِينَ
Those who hold fast the Book and observe the prayer – surely We do not let the reward of those who set (things) right go to waste.
يُمَسِّكُونَ
hold fast
يُمْسِكُونَ
adhere
Hafs uses the Form II verb (yumassikūna) with a shaddah, indicating intensity, repetition, and great effort in holding fast to the Scripture. The variant reads it as a Form IV verb (yumsikūna) with a sukoon on the meem, which carries the general meaning to hold, keep to, or adhere.
Shu'bah
إِذۡ يُغَشِّيكُمُ ٱلنُّعَاسَ أَمَنَةٗ مِّنۡهُ وَيُنَزِّلُ عَلَيۡكُم مِّنَ ٱلسَّمَآءِ مَآءٗ لِّيُطَهِّرَكُم بِهِۦ وَيُذۡهِبَ عَنكُمۡ رِجۡزَ ٱلشَّيۡطَٰنِ وَلِيَرۡبِطَ عَلَىٰ قُلُوبِكُمۡ وَيُثَبِّتَ بِهِ ٱلۡأَقۡدَامَ
(Remember) when He covered you with slumber as a security from Him, and sent down on you water from the sky, so that He might purify you by means of it, and take away from you the abomination of Satan, and that he might strengthen your hearts and make firm (your) feet by means of it.
يُغَشِّيكُمُ
He covered you
يُغْشِيكُمُ
covering you
Hafs uses the Form II verb with a shaddah, implying intensive or repetitive covering. The Variant uses the Form IV verb without a shaddah, indicating a single or standard act of covering.
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
يُغَشِّيكُمُ
covered you
يُغْشِيكُمُ
covering you pl tightly
Hafs reads the verb in Form II (yughashshīkumu, with a shadda), which implies intensity or covering tightly. The variant reading (by Nafi' and others) is Form IV (yughshīkumu, without a shadda), meaning simply to cover. Note: The provided Variant English happens to explicitly translate the intensive Hafs reading.
Rawh, Ruways
إِن تَسۡتَفۡتِحُواْ فَقَدۡ جَآءَكُمُ ٱلۡفَتۡحُۖ وَإِن تَنتَهُواْ فَهُوَ خَيۡرٞ لَّكُمۡۖ وَإِن تَعُودُواْ نَعُدۡ وَلَن تُغۡنِيَ عَنكُمۡ فِئَتُكُمۡ شَيۡـٔٗا وَلَوۡ كَثُرَتۡ وَأَنَّ ٱللَّهَ مَعَ ٱلۡمُؤۡمِنِينَ
If you ask for a victory, the victory has already come to you. And if you stop, it will be better for you. But if you return, We shall return (too), and your cohort will be of no use to you, even if it should be numerous. (Know) that God is with the believers.
وَأَنَّ
(Know) that
وَإِنَّ
For indeed
Changing the vowel on the hamza from a fatha (anna) to a kasra (inna) shifts the grammar from a subordinate clause ('that') to an independent emphatic clause ('indeed').
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways, Shu'bah, Susi
وَأَعِدُّواْ لَهُم مَّا ٱسۡتَطَعۡتُم مِّن قُوَّةٖ وَمِن رِّبَاطِ ٱلۡخَيۡلِ تُرۡهِبُونَ بِهِۦ عَدُوَّ ٱللَّهِ وَعَدُوَّكُمۡ وَءَاخَرِينَ مِن دُونِهِمۡ لَا تَعۡلَمُونَهُمُ ٱللَّهُ يَعۡلَمُهُمۡۚ وَمَا تُنفِقُواْ مِن شَيۡءٖ فِي سَبِيلِ ٱللَّهِ يُوَفَّ إِلَيۡكُمۡ وَأَنتُمۡ لَا تُظۡلَمُونَ
Prepare for them whatever force and cavalry you can, to terrify by this means the enemy of God and your enemy, and others besides them. You do not know them, but God knows them. Whatever you contribute in the way of God will be repaid to you in full, and you will not be done evil.
تُرۡهِبُونَ
terrify
تُرَهِّبُونَ
strongly terrify
The variant reads the verb in Form II (with a shaddah and fat-hah on the ha'), which conveys an intensive meaning ('strongly terrify'), whereas Hafs reads it in Form IV with a sukoon.
Ruways
ٱلۡـَٰٔنَ خَفَّفَ ٱللَّهُ عَنكُمۡ وَعَلِمَ أَنَّ فِيكُمۡ ضَعۡفٗاۚ فَإِن يَكُن مِّنكُم مِّاْئَةٞ صَابِرَةٞ يَغۡلِبُواْ مِاْئَتَيۡنِۚ وَإِن يَكُن مِّنكُمۡ أَلۡفٞ يَغۡلِبُوٓاْ أَلۡفَيۡنِ بِإِذۡنِ ٱللَّهِۗ وَٱللَّهُ مَعَ ٱلصَّـٰبِرِينَ
Now God has lightened (the task) for you, and He knows that (there is) weakness in you. If (there) are a hundred of you (who are) patient, they will overcome two hundred, and if (there) are a thousand of you, they will overcome two thousand by the permission of God. God is with the patient.
ضَعۡفٗا
weakness
ضُعۡفٗا
weak people
A vowel change on the letter Dhad (from fatha to damma) shifts the interpretation from the abstract 'weakness' to referring to 'weak people'.
Ibn Jummaz, Ibn Wardan
۞أَجَعَلۡتُمۡ سِقَايَةَ ٱلۡحَآجِّ وَعِمَارَةَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ كَمَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَجَٰهَدَ فِي سَبِيلِ ٱللَّهِۚ لَا يَسۡتَوُۥنَ عِندَ ٱللَّهِۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ
Do you make the giving of water to the pilgrims and the inhabiting of the Sacred Mosque like the one who believes in God and the Last Day and struggles in the way of God? They are not equal with God, and God does not guide the people who are evildoers.
سِقَايَةَ / عِمَارَةَ
giving of water / inhabiting
سُقَاةَ / عَمَرَةَ
water-servers / maintainers
Hafs uses verbal nouns (masdars) referring to the actions of 'giving water' and 'inhabiting'. The variant uses plural active participles, referring directly to the people performing the actions ('water-servers' and 'maintainers').
Ibn Wardan
يَحۡذَرُ ٱلۡمُنَٰفِقُونَ أَن تُنَزَّلَ عَلَيۡهِمۡ سُورَةٞ تُنَبِّئُهُم بِمَا فِي قُلُوبِهِمۡۚ قُلِ ٱسۡتَهۡزِءُوٓاْ إِنَّ ٱللَّهَ مُخۡرِجٞ مَّا تَحۡذَرُونَ
The hypocrites are afraid that a sūra will be sent down against them, informing them of what is in their hearts. Say: ‘Go on mocking! Surely God will bring forth what you are afraid of.’
تُنَزَّلَ
be sent down
تُنزَلَ
be sent down
The Hafs reading uses the Form II passive verb (tunazzala), implying a gradual or repeated sending down. The variant uses the Form IV passive verb (tunzala), implying a single, complete act of sending down.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ فِي سِتَّةِ أَيَّامٖ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ يُدَبِّرُ ٱلۡأَمۡرَۖ مَا مِن شَفِيعٍ إِلَّا مِنۢ بَعۡدِ إِذۡنِهِۦۚ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمۡ فَٱعۡبُدُوهُۚ أَفَلَا تَذَكَّرُونَ
Surely your Lord is God, who created the heavens and the earth in six days. Then He sat down on the throne. He directs the (whole) affair. (There is) no intercessor without His permission. That is God, your Lord, so serve Him! Will you not take heed?
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant reads with a shadda (tashdeed) on the letter dhāl, representing the assimilation of an original tā', which adds a sense of intensity and continuity to the meaning ('constantly remember') compared to the lighter form in Hafs ('take heed').
Abu Al-Harith, Duri Al-Kisa'i, Hafs, Idris, Ishaq, Khalaf, Khallad
إِلَيۡهِ مَرۡجِعُكُمۡ جَمِيعٗاۖ وَعۡدَ ٱللَّهِ حَقًّاۚ إِنَّهُۥ يَبۡدَؤُاْ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُۥ لِيَجۡزِيَ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ بِٱلۡقِسۡطِۚ وَٱلَّذِينَ كَفَرُواْ لَهُمۡ شَرَابٞ مِّنۡ حَمِيمٖ وَعَذَابٌ أَلِيمُۢ بِمَا كَانُواْ يَكۡفُرُونَ
To Him is your return – all (of you) – the promise of God in truth! Surely He brought about the creation, (and) then He restores it, so that He may repay those who believe and do righteous deeds in justice. But those who disbelieve – for them (there is) a drink of boiling (water) and a painful punishment, because they were disbelieving.
إِنَّهُۥ
Surely He
أَنَّهُۥ
that He
Hafs reads with a kasra on the hamza (innahu), beginning a new independent sentence ('Indeed, He...'). The variant reads with a fatha (annahu), making the clause subordinate and directly explaining the preceding 'promise' ('the promise... is that He...').
Ibn Jummaz, Ibn Wardan
قُل لَّوۡ شَآءَ ٱللَّهُ مَا تَلَوۡتُهُۥ عَلَيۡكُمۡ وَلَآ أَدۡرَىٰكُم بِهِۦۖ فَقَدۡ لَبِثۡتُ فِيكُمۡ عُمُرٗا مِّن قَبۡلِهِۦٓۚ أَفَلَا تَعۡقِلُونَ
Say: ‘If God had (so) pleased, I would not have recited it to you, nor would He have made it known to you. I had already spent a lifetime among you before it (came to me). Will you not understand?’
وَلَآ أَدۡرَىٰكُم
nor would He have made it known to you
وَلَأَدۡرَىٰكُم
and He would have informed you
The negative particle 'لَا' (not) is read as the emphatic particle 'لَ' (surely) by omitting the Alif. This changes the meaning from a negation ('nor would He...') to an affirmative assertion ('and surely He would have...').
Bazzi
قُلۡ هَلۡ مِن شُرَكَآئِكُم مَّن يَهۡدِيٓ إِلَى ٱلۡحَقِّۚ قُلِ ٱللَّهُ يَهۡدِي لِلۡحَقِّۗ أَفَمَن يَهۡدِيٓ إِلَى ٱلۡحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لَّا يَهِدِّيٓ إِلَّآ أَن يُهۡدَىٰۖ فَمَا لَكُمۡ كَيۡفَ تَحۡكُمُونَ
Say: ‘(Is there) any of your associates who (can) guide to the truth?’ Say: ‘God – He guides to the truth. Is He who guides to the truth more worthy to be followed, or he who does not guide unless he is guided? What is (the matter) with you? How do you judge?’
يَهِدِّيٓ
does not guide
يَهْدِي
cannot guide (anyone)
The skeletal text (rasm) is identical, but the vowels and shaddah differ. Hafs reads 'yahiddī' (a contraction of the Form VIII 'yahtadī'), meaning 'to find guidance' or 'guide oneself'. The variant reads 'yahdī' (Form I), meaning 'to guide others'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
۞وَٱتۡلُ عَلَيۡهِمۡ نَبَأَ نُوحٍ إِذۡ قَالَ لِقَوۡمِهِۦ يَٰقَوۡمِ إِن كَانَ كَبُرَ عَلَيۡكُم مَّقَامِي وَتَذۡكِيرِي بِـَٔايَٰتِ ٱللَّهِ فَعَلَى ٱللَّهِ تَوَكَّلۡتُ فَأَجۡمِعُوٓاْ أَمۡرَكُمۡ وَشُرَكَآءَكُمۡ ثُمَّ لَا يَكُنۡ أَمۡرُكُمۡ عَلَيۡكُمۡ غُمَّةٗ ثُمَّ ٱقۡضُوٓاْ إِلَيَّ وَلَا تُنظِرُونِ
Recite to them the story of Noah: when he said to his people, ‘My people! If my stay (here) and my reminding (you) by the signs of God are hard on you, yet in God have I put my trust. So put together your plan, (you) and your associates. Then do not let your plan (be a cause of) distress for you. Then decide about me and do not spare me.
فَأَجۡمِعُوٓاْ أَمۡرَكُمۡ وَشُرَكَآءَكُمۡ
put together your plan, (you) and your associates
فَٱجۡمَعُوٓاْ أَمۡرَكُمۡ وَشُرَكَآءُكُمۡ
bring together all your matters, and so should your associates
The verb changes from Form IV (ajma'a - to resolve) to Form I (jama'a - to gather). Additionally, 'associates' changes from the accusative to the nominative case, making it an implied subject rather than a joined object.
Ruways
وَقَالَ فِرۡعَوۡنُ ٱئۡتُونِي بِكُلِّ سَٰحِرٍ عَلِيمٖ
And Pharaoh said, ‘Bring me every skilled magician.’
سَٰحِرٍ
magician
سَحَّارٍ
proficient sorcerer
The variant changes the active participle 'sāḥir' (magician) to the intensive morphological pattern 'saḥḥār' (proficient/highly skilled sorcerer), emphasizing a greater degree of mastery in sorcery.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَقَالَ مُوسَىٰ رَبَّنَآ إِنَّكَ ءَاتَيۡتَ فِرۡعَوۡنَ وَمَلَأَهُۥ زِينَةٗ وَأَمۡوَٰلٗا فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا رَبَّنَا لِيُضِلُّواْ عَن سَبِيلِكَۖ رَبَّنَا ٱطۡمِسۡ عَلَىٰٓ أَمۡوَٰلِهِمۡ وَٱشۡدُدۡ عَلَىٰ قُلُوبِهِمۡ فَلَا يُؤۡمِنُواْ حَتَّىٰ يَرَوُاْ ٱلۡعَذَابَ ٱلۡأَلِيمَ
Moses said, ‘Our Lord, surely You have given Pharaoh and his assembly splendor and wealth in this present life, Our Lord, so that they might lead (people) astray from Your way. Our Lord, obliterate their wealth and harden their hearts, so that they do not believe until they see the painful punishment.’
لِيُضِلُّواْ
lead (people) astray
لِيَضِلُّواْ
stray
The Hafs reading uses a damma on the prefix (li-yuḍillū), which corresponds to the transitive Form IV verb meaning 'to lead others astray'. The variant uses a fatha on the prefix (li-yaḍillū), corresponding to the intransitive Form I verb meaning 'to stray' themselves.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
۞وَجَٰوَزۡنَا بِبَنِيٓ إِسۡرَـٰٓءِيلَ ٱلۡبَحۡرَ فَأَتۡبَعَهُمۡ فِرۡعَوۡنُ وَجُنُودُهُۥ بَغۡيٗا وَعَدۡوًاۖ حَتَّىٰٓ إِذَآ أَدۡرَكَهُ ٱلۡغَرَقُ قَالَ ءَامَنتُ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا ٱلَّذِيٓ ءَامَنَتۡ بِهِۦ بَنُوٓاْ إِسۡرَـٰٓءِيلَ وَأَنَا۠ مِنَ ٱلۡمُسۡلِمِينَ
And We crossed the sea with the Sons of Israel, and Pharaoh and his forces followed them (out of) envy and enmity, until, when the drowning overtook him, he said, ‘I believe that (there is) no god but the One in whom the Sons of Israel believe. I am one of those who submit.’
أَنَّهُۥ
that
إِنَّهُۥ
Indeed
Hafs reads with a fathah on the hamzah (annahu), forming a subordinate clause ('I believe that...'). The variant reads with a kasrah (innahu), beginning a new independent clause with emphasis ('I have attained belief. Indeed...').
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
فَٱلۡيَوۡمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنۡ خَلۡفَكَ ءَايَةٗۚ وَإِنَّ كَثِيرٗا مِّنَ ٱلنَّاسِ عَنۡ ءَايَٰتِنَا لَغَٰفِلُونَ
Today We rescue you with your body, so that you may be a sign for those who succeed you. Yet surely many of the people are indeed oblivious of Our signs.’
نُنَجِّيكَ
rescue you
نُنْجِيكَ
save you
The verb shifts from Form II (nunajjīka, emphasizing intense or active rescuing) to Form IV (nunjīka, meaning to save). The letters remain identical, changing only in vowels and shaddah.
Rawh, Ruways
ثُمَّ نُنَجِّي رُسُلَنَا وَٱلَّذِينَ ءَامَنُواْۚ كَذَٰلِكَ حَقًّا عَلَيۡنَا نُنجِ ٱلۡمُؤۡمِنِينَ
Then We rescue Our messengers and those who believe. In this way – (it is) an obligation on Us – We shall rescue the believers.
نُنَجِّي
rescue
نُنْجِي
save
The variant reads the verb in Form IV (with a sukoon on the first nun and no shaddah on the jeem) instead of Form II (with a fatha on the nun and shaddah on the jeem), shifting the nuance from 'rescue' (intensive) to 'save'.
Rawh, Ruways
نُنجِ
We shall rescue
نُنَجِّ
to deliver
The verb shifts from Form IV (nunji) in Hafs to Form II (nunajji) in the variant. While both mean to save or deliver, the variant harmonizes the morphological form with the first verb in the verse.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Shu'bah, Susi, Warsh
وَهُوَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ فِي سِتَّةِ أَيَّامٖ وَكَانَ عَرۡشُهُۥ عَلَى ٱلۡمَآءِ لِيَبۡلُوَكُمۡ أَيُّكُمۡ أَحۡسَنُ عَمَلٗاۗ وَلَئِن قُلۡتَ إِنَّكُم مَّبۡعُوثُونَ مِنۢ بَعۡدِ ٱلۡمَوۡتِ لَيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓاْ إِنۡ هَٰذَآ إِلَّا سِحۡرٞ مُّبِينٞ
He (it is) who created the heavens and the earth in six days – and His throne was upon the water – that He might test you (to see) which of you is best in deed. If indeed you say, ‘Surely you will be raised up after death,’ those who disbelieve will indeed say, ‘This is nothing but clear magic.’
سِحۡرٞ
magic
سَاحِرٞ
sorcerer
The word changes from 'sihr' (magic) to 'sahir' (sorcerer), shifting the accusation of the disbelievers from the revelation/message (magic) to the Prophet himself (a sorcerer).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
۞مَثَلُ ٱلۡفَرِيقَيۡنِ كَٱلۡأَعۡمَىٰ وَٱلۡأَصَمِّ وَٱلۡبَصِيرِ وَٱلسَّمِيعِۚ هَلۡ يَسۡتَوِيَانِ مَثَلًاۚ أَفَلَا تَذَكَّرُونَ
The parable of the two groups is like the blind and the deaf, and the sighted and the hearing. Are they equal in comparison? Will you not take heed?
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The Variant adds a shadda to the dhal, representing the assimilation (idgham) of a second ta' (from the original form tatadhakkarūna). This morphological intensification shifts the meaning from a general 'take heed' to a continuous 'constantly remember'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَيَٰقَوۡمِ مَن يَنصُرُنِي مِنَ ٱللَّهِ إِن طَرَدتُّهُمۡۚ أَفَلَا تَذَكَّرُونَ
My people! Who would help me against God if I drove them away? Will you not take heed?
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant adds a shadda to the dhal (tashdīd), reflecting the assimilation of an original second ta' (tatadhakkarūna). This intensified form implies a more continuous or profound act of remembering compared to the lighter form in Hafs.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
۞وَقَالَ ٱرۡكَبُواْ فِيهَا بِسۡمِ ٱللَّهِ مَجۡرٜىٰهَا وَمُرۡسَىٰهَآۚ إِنَّ رَبِّي لَغَفُورٞ رَّحِيمٞ
And he said, ‘Sail in it! In the name of God (is) its running and its anchoring. Surely my Lord is indeed forgiving, compassionate.’
مَجۡر۪ىٰهَا
its running
مُجۡر۪ىٰهَا
who causes it to sail
Hafs reads with a fatha on the meem (derived from the Form I verb), meaning 'its running' or 'its sailing'. The variant reads with a damma on the meem (derived from the causative Form IV verb), shifting the meaning to the active causative 'who causes it to sail'.
Duri Abu 'Amr, Susi, Warsh
قَالَ يَٰنُوحُ إِنَّهُۥ لَيۡسَ مِنۡ أَهۡلِكَۖ إِنَّهُۥ عَمَلٌ غَيۡرُ صَٰلِحٖۖ فَلَا تَسۡـَٔلۡنِ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌۖ إِنِّيٓ أَعِظُكَ أَن تَكُونَ مِنَ ٱلۡجَٰهِلِينَ
He said, ‘Noah! Surely he is not one of your family. Surely it is an unrighteous deed. So do not ask Me about what you have no knowledge of. Surely I admonish you not to be one of the ignorant.’
عَمَلٌ
deed
عَمِلَ
acted
The word changes from the noun 'amalun (a deed) to the past tense verb 'amila (he acted). This shifts the meaning from describing his son's nature ('it is an unrighteous deed') to his son's actions ('he acted unrighteously').
Abu Al-Harith, Duri Al-Kisa'i, Rawh, Ruways
فَلَا تَسۡـَٔلۡنِ
do not ask Me
فَلَا تَسْـَٔلَنِّۦ
never ask me
The variant adds an emphatic nun (indicated by the shaddah and fatha on the lam), intensifying the prohibition from a simple 'do not ask' to a strong 'never ask'.
Bazzi, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh
فَإِن تَوَلَّوۡاْ فَقَدۡ أَبۡلَغۡتُكُم مَّآ أُرۡسِلۡتُ بِهِۦٓ إِلَيۡكُمۡۚ وَيَسۡتَخۡلِفُ رَبِّي قَوۡمًا غَيۡرَكُمۡ وَلَا تَضُرُّونَهُۥ شَيۡـًٔاۚ إِنَّ رَبِّي عَلَىٰ كُلِّ شَيۡءٍ حَفِيظٞ
If you turn away, I have delivered to you what I was sent to you with, and my Lord will make another people succeed you, and you will not harm Him at all. Surely my Lord is a watcher over everything.’
تَوَلَّوۡاْ
you turn away
تَّوَلَّوۡاْ
youpl turn away
The variant reads with a shadda on the ta, reflecting the assimilation of an original second ta into the first (tatawallaw -> ttawallaw). Hafs reads with a single ta, omitting the second one for brevity. Both refer to the 2nd person plural 'you turn away'.
Bazzi
وَإِنَّ كُلّٗا لَّمَّا لَيُوَفِّيَنَّهُمۡ رَبُّكَ أَعۡمَٰلَهُمۡۚ إِنَّهُۥ بِمَا يَعۡمَلُونَ خَبِيرٞ
Surely each (of them) – when your Lord will indeed pay them in full for their deeds. Surely He is aware of what they do.
وَإِنَّ كُلّٗا لَّمَّا
Surely each (of them) – when
وَإِن كُلّاٗ لَّمَا
Yet to every one of them
The variant removes the shaddah from 'inna' (making it the lightened 'in') and from 'lamma' (making it 'lama'), altering the grammatical particles used for emphasis while preserving the overall meaning.
Bazzi, Qalun, Qunbul, Shu'bah, Warsh
قَالَ رَبِّ ٱلسِّجۡنُ أَحَبُّ إِلَيَّ مِمَّا يَدۡعُونَنِيٓ إِلَيۡهِۖ وَإِلَّا تَصۡرِفۡ عَنِّي كَيۡدَهُنَّ أَصۡبُ إِلَيۡهِنَّ وَأَكُن مِّنَ ٱلۡجَٰهِلِينَ
He said, ‘My Lord, prison is preferable to me than what they invite me to. But unless You turn their plot away from me, I shall give in to them, and I shall become one of the ignorant.’
ٱلسِّجۡنُ
prison
ٱلسَّجۡنُ
imprisonment
Changing the vowel on the letter seen from a kasrah to a fatha changes the word from a concrete noun meaning the physical place ('prison') to a verbal noun/masdar indicating the action itself ('imprisonment').
Rawh, Ruways
وَقَالَ لِفِتۡيَٰنِهِ ٱجۡعَلُواْ بِضَٰعَتَهُمۡ فِي رِحَالِهِمۡ لَعَلَّهُمۡ يَعۡرِفُونَهَآ إِذَا ٱنقَلَبُوٓاْ إِلَىٰٓ أَهۡلِهِمۡ لَعَلَّهُمۡ يَرۡجِعُونَ
He said to his young men, ‘Put their merchandise (back) in their packs, so that they will recognize it when they turn back to their family, (and) so that they will return (here).’
لِفِتۡيَٰنِهِ
his young men
لِفِتْيَتِهِ
his few young assistants
The word changes from 'fityān' (a plural of multitude) to 'fityah' (a plural of paucity), shifting the meaning to specifically indicate a smaller number ('a few') of young men or assistants.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
قَالَ هَلۡ ءَامَنُكُمۡ عَلَيۡهِ إِلَّا كَمَآ أَمِنتُكُمۡ عَلَىٰٓ أَخِيهِ مِن قَبۡلُ فَٱللَّهُ خَيۡرٌ حَٰفِظٗاۖ وَهُوَ أَرۡحَمُ ٱلرَّـٰحِمِينَ
He said, ‘Shall I trust you with him as I trusted you with his brother before? God is the best Watcher, and He (is) the most compassionate of the compassionate.’
حَٰفِظٗا
Watcher
حِفْظٗا
preservation
The word changes from the active participle 'ḥāfiẓan' (Watcher/Protector) in Hafs to the verbal noun 'ḥifẓan' (preservation) in the variant reading, sharing the same Uthmani rasm (حفظا).
Abu Al-Harith, Duri Al-Kisa'i, Hafs, Idris, Ishaq, Khalaf, Khallad
حَتَّىٰٓ إِذَا ٱسۡتَيۡـَٔسَ ٱلرُّسُلُ وَظَنُّوٓاْ أَنَّهُمۡ قَدۡ كُذِبُواْ جَآءَهُمۡ نَصۡرُنَا فَنُجِّيَ مَن نَّشَآءُۖ وَلَا يُرَدُّ بَأۡسُنَا عَنِ ٱلۡقَوۡمِ ٱلۡمُجۡرِمِينَ
– Until, when the messengers had given up hope, and thought that they had been lied to, Our help came to them, and those whom We pleased were rescued. But Our violence was not turned back from the people who were sinners.
كُذِبُواْ
lied to
كُذِّبُواْ
deemed liars
The change from Form I passive (كُذِبُوا - were lied to) to Form II passive (كُذِّبُوا - were deemed liars) occurs by adding a shaddah, shifting the meaning from the messengers thinking they were given false promises to them thinking their people completely rejected them as liars.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَهُوَ ٱلَّذِي مَدَّ ٱلۡأَرۡضَ وَجَعَلَ فِيهَا رَوَٰسِيَ وَأَنۡهَٰرٗاۖ وَمِن كُلِّ ٱلثَّمَرَٰتِ جَعَلَ فِيهَا زَوۡجَيۡنِ ٱثۡنَيۡنِۖ يُغۡشِي ٱلَّيۡلَ ٱلنَّهَارَۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَتَفَكَّرُونَ
He (it is) who stretched out the earth, and placed on it firm mountains and rivers. And of all the fruits He has placed on it two in pairs. He covers the day with the night. Surely in that are signs indeed for a people who reflect.
يُغۡشِي
covers
يُغَشِّي
tightly overwhelm
The variant uses Form II (yughashshī) with a shadda (tashdeed) instead of Hafs's Form IV (yughshī), which shifts the verb's form to indicate intensification, meaning to cover completely or tightly.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways, Shu'bah
يَمۡحُواْ ٱللَّهُ مَا يَشَآءُ وَيُثۡبِتُۖ وَعِندَهُۥٓ أُمُّ ٱلۡكِتَٰبِ
God blots out whatever He pleases, and He confirms (whatever He pleases). With Him is the mother of the Book.
وَيُثۡبِتُ
and He confirms
وَيُثَبِّتُ
and He firmly keeps
The reading shifts from the Form IV verb 'yuthbitu' (He confirms) to the Form II verb 'yuthabbitu' (He firmly keeps). The consonantal skeleton remains the same, but the change in vowels and the addition of a shaddah intensify the meaning of the action.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Warsh
وَجَعَلُواْ لِلَّهِ أَندَادٗا لِّيُضِلُّواْ عَن سَبِيلِهِۦۗ قُلۡ تَمَتَّعُواْ فَإِنَّ مَصِيرَكُمۡ إِلَى ٱلنَّارِ
They have set up rivals to God in order to lead (people) astray from His way. Say: ‘Enjoy (yourselves)! Surely your destination is to the Fire!’
لِّيُضِلُّواْ
to lead (people) astray
لِّيَضِلُّواْ
to stray
The vowel change on the first letter from Damma (yu) to Fatha (ya) changes the verb from the causative Form IV 'to lead others astray' to the intransitive Form I 'to stray themselves'.
Bazzi, Duri Abu 'Amr, Qunbul, Ruways, Susi
إِلَّآ ءَالَ لُوطٍ إِنَّا لَمُنَجُّوهُمۡ أَجۡمَعِينَ
except for the house(hold) of Lot. Surely we shall indeed rescue them – all (of them)
لَمُنَجُّوهُمۡ
rescue them
لَمُنْجُوهُمْ
save them
The difference lies in the verb form: Hafs uses Form II (لَمُنَجُّوهُمۡ) with a shaddah on the jeem, which can imply a more intense or drawn-out process of rescuing. The variant reading uses Form IV (لَمُنْجُوهُمْ) with a sukoon on the noon and a light jeem, denoting the general act of saving.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways
يُنَزِّلُ ٱلۡمَلَـٰٓئِكَةَ بِٱلرُّوحِ مِنۡ أَمۡرِهِۦ عَلَىٰ مَن يَشَآءُ مِنۡ عِبَادِهِۦٓ أَنۡ أَنذِرُوٓاْ أَنَّهُۥ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱتَّقُونِ
He sends down the angels with the spirit of His command on whomever He pleases of His servants: ‘Give warning that (there is) no god but Me, so guard (yourselves) against Me!’
يُنَزِّلُ
He sends down
يُنزِلُ
He sends down
The verb shifts from Form II (yunazzilu), implying a gradual or repeated sending down, to Form IV (yunzilu), implying a singular or immediate act of sending down.
Bazzi, Duri Abu 'Amr, Qunbul, Ruways, Susi
أَفَمَن يَخۡلُقُ كَمَن لَّا يَخۡلُقُۚ أَفَلَا تَذَكَّرُونَ
Is the One who creates like the one who does not create? Will you not take heed?
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant adds a shadda (tashdid) on the letter dhal, indicating the assimilation of a 'ta' prefix into the 'dhal' (tadhdhakkarūn instead of tadhakkarūn). This intensification alters the meaning slightly to imply continuous or emphasized remembrance.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
۞إِنَّ ٱللَّهَ يَأۡمُرُ بِٱلۡعَدۡلِ وَٱلۡإِحۡسَٰنِ وَإِيتَآيِٕ ذِي ٱلۡقُرۡبَىٰ وَيَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِ وَٱلۡبَغۡيِۚ يَعِظُكُمۡ لَعَلَّكُمۡ تَذَكَّرُونَ
Surely God commands justice and good, and giving to family, and He forbids immorality, and wrong, and envy. He admonishes you so that you may take heed.
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant recitation adds a shaddah (tashdeed) to the letter dhal, indicating the assimilation of an underlying second 'ta' (tatadhakkarun). This morphological emphasis intensifies the meaning from simply taking heed to continuously and deeply remembering.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَإِذَا بَدَّلۡنَآ ءَايَةٗ مَّكَانَ ءَايَةٖ وَٱللَّهُ أَعۡلَمُ بِمَا يُنَزِّلُ قَالُوٓاْ إِنَّمَآ أَنتَ مُفۡتَرِۭۚ بَلۡ أَكۡثَرُهُمۡ لَا يَعۡلَمُونَ
When We exchange a verse in place of (another) verse – and God knows what He sends down – they say, ‘You are only a forger!’ No! But most of them do not know (anything).
يُنَزِّلُ
He sends down
يُنزِلُ
He sends down
The verb shifts from Form II (yunazzilu), which implies sending down gradually or in stages, to Form IV (yunzilu), which simply means sending down in a general sense or all at once.
Bazzi, Duri Abu 'Amr, Qunbul, Susi
وَإِذَآ أَرَدۡنَآ أَن نُّهۡلِكَ قَرۡيَةً أَمَرۡنَا مُتۡرَفِيهَا فَفَسَقُواْ فِيهَا فَحَقَّ عَلَيۡهَا ٱلۡقَوۡلُ فَدَمَّرۡنَٰهَا تَدۡمِيرٗا
When We wish to destroy a town, We (first) command its affluent ones, and they act wickedly in it, so that the word against it is proved true, and We destroy it completely.
أَمَرۡنَا
We command
أَمَّرْنَا
We make in command
The variant adds a shaddah to the letter mim, changing the verb from Form I (to command) to Form II (to appoint as commanders / give authority).
Rawh, Ruways
كُلُّ ذَٰلِكَ كَانَ سَيِّئُهُۥ عِندَ رَبِّكَ مَكۡرُوهٗا
All that – the evil of it – is hateful in the sight of your Lord.
سَيِّئُهُۥ
the evil of it
سَيِّئَةً
an evil deed
Hafs reads with a masculine noun and an attached possessive pronoun 'sayyi'uhu' (the evil of it), while the variant reads with a feminine indefinite noun ending in a ta' marbutah 'sayyi'atan' (an evil deed).
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَلَقَدۡ صَرَّفۡنَا فِي هَٰذَا ٱلۡقُرۡءَانِ لِيَذَّكَّرُواْ وَمَا يَزِيدُهُمۡ إِلَّا نُفُورٗا
Certainly We have varied (the signs) in this Qur’ān, so that they may take heed, but it only increases them in aversion (to it).
لِيَذَّكَّرُواْ
take heed
لِيَذْكُرُواْ
remember
The Hafs reading uses a shaddah on the dhal and a fatha on the kaf (from Form V), meaning 'to take heed' or 'to reflect'. The variant uses a sukoon on the dhal and a dammah on the kaf (Form I), meaning 'to remember'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَنُنَزِّلُ مِنَ ٱلۡقُرۡءَانِ مَا هُوَ شِفَآءٞ وَرَحۡمَةٞ لِّلۡمُؤۡمِنِينَ وَلَا يَزِيدُ ٱلظَّـٰلِمِينَ إِلَّا خَسَارٗا
What We send down of the Qur’ān is a healing and mercy for the believers, but it only increases the evildoers in loss.
وَنُنَزِّلُ
We send down
وَنُنزِلُ
We send down
The verb changes from Form II (nunazzilu), which implies sending down gradually or in stages, to Form IV (nunzilu), which implies sending down in a general or single act.
Duri Abu 'Amr, Rawh, Ruways, Susi
هُنَالِكَ ٱلۡوَلَٰيَةُ لِلَّهِ ٱلۡحَقِّۚ هُوَ خَيۡرٞ ثَوَابٗا وَخَيۡرٌ عُقۡبٗا
In such a case protection (belongs only) to God, the True One. He is best in reward, and best in final outcome.
ٱلۡوَلَٰيَةُ
protection
ٱلۡوِلَٰيَةُ
authority
Changing the vowel on the first letter (waw) from a fatha to a kasrah shifts the meaning of the verbal noun from 'protection' or 'alliance' (walāyah) to 'authority' or 'dominion' (wilāyah).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤۡمِنُوٓاْ إِذۡ جَآءَهُمُ ٱلۡهُدَىٰ وَيَسۡتَغۡفِرُواْ رَبَّهُمۡ إِلَّآ أَن تَأۡتِيَهُمۡ سُنَّةُ ٱلۡأَوَّلِينَ أَوۡ يَأۡتِيَهُمُ ٱلۡعَذَابُ قُبُلٗا
Nothing prevented the people from believing, when the guidance came to them, and from asking forgiveness from their Lord, except that the customary way of those of old should come upon them, or the punishment come upon them head on.
قُبُلٗا
head on
قِبَلاٗ
face to face
The vowels change from 'qubulan' to 'qibalan', altering the nuance from 'head on' to 'face to face' or 'directly'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَتِلۡكَ ٱلۡقُرَىٰٓ أَهۡلَكۡنَٰهُمۡ لَمَّا ظَلَمُواْ وَجَعَلۡنَا لِمَهۡلِكِهِم مَّوۡعِدٗا
Those towns – We destroyed them when they did evil, and We set an appointment for their destruction.
لِمَهۡلِكِهِم
destruction
لِمُهْلَكِهِم
annihilation
The vowel change from a fatha (mahlik) to a damma (muhlak) shifts the derivation from a Form I verbal noun to a Form IV passive participle or noun of place/time, slightly altering the nuance from 'destruction' to 'annihilation'.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
قَالَ فَإِنِ ٱتَّبَعۡتَنِي فَلَا تَسۡـَٔلۡنِي عَن شَيۡءٍ حَتَّىٰٓ أُحۡدِثَ لَكَ مِنۡهُ ذِكۡرٗا
He said, ‘If you follow (me), do not ask me about anything, until I mention it to you.’
تَسۡـَٔلۡنِي
ask me
تَسْـَٔلَنِّے
ever ask me
The variant adds the emphatic nun (nun al-tawkid) with a shadda, changing the vowel on the lam to a fatha. This shifts the meaning from a simple prohibition to a strong, emphatic one.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَٰمٗا فَقَتَلَهُۥ قَالَ أَقَتَلۡتَ نَفۡسٗا زَكِيَّةَۢ بِغَيۡرِ نَفۡسٖ لَّقَدۡ جِئۡتَ شَيۡـٔٗا نُّكۡرٗا
So they both set out (and continued on) until, when they met a young boy, he killed him. He said, ‘Have you killed an innocent person, other than (in retaliation) for a person? Certainly you have done a terrible thing!’
زَكِيَّةَۢ
innocent
زَٰكِيَةَۢ
inherently sinless
The Arabic word changes from the morphological form 'zakiyyah' to 'zaakiyah' with the addition of an alif and removal of shaddah. This shifts the meaning subtly from 'innocent' or 'pure' to 'inherently sinless'.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Ruways, Susi, Warsh
فَٱنطَلَقَا حَتَّىٰٓ إِذَآ أَتَيَآ أَهۡلَ قَرۡيَةٍ ٱسۡتَطۡعَمَآ أَهۡلَهَا فَأَبَوۡاْ أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارٗا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُۥۖ قَالَ لَوۡ شِئۡتَ لَتَّخَذۡتَ عَلَيۡهِ أَجۡرٗا
So they both set out (and continued on) until, when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. They both found in it a wall on the verge of collapse, and he set it up. He said, ‘If you had wished, you could indeed have taken a reward for that.’
لَتَّخَذۡتَ
could indeed have taken
لَتَخِذۡتَ
could have taken
Hafs reads with a shaddah on the taa' and a fatha on the khaa' (Form VIII verb 'ittakhadha', implying effort or emphasis). The variant reads with a single taa' (no shaddah) and a kasrah on the khaa' (Form I verb 'takhidha'). The Uthmani skeleton (rasm) is identical, but the diacritical marks shift the morphological form while retaining the same core meaning of taking.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
حَتَّىٰٓ إِذَا بَلَغَ مَغۡرِبَ ٱلشَّمۡسِ وَجَدَهَا تَغۡرُبُ فِي عَيۡنٍ حَمِئَةٖ وَوَجَدَ عِندَهَا قَوۡمٗاۖ قُلۡنَا يَٰذَا ٱلۡقَرۡنَيۡنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمۡ حُسۡنٗا
until, when he reached the setting of the sun, he found it setting in a muddy spring, and he found next to it a people. We said, “Dhū-l-Qarnayn! Either punish (them) or do them (some) good.”
حَمِئَةٖ
muddy
حَامِيَةٖ
hot
Hafs reads the word as 'hami'ah' (muddy), whereas the variant reads it as 'hamiyah' (hot), shifting the description of the spring from its muddy composition to its high temperature.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Shu'bah
حَتَّىٰٓ إِذَا بَلَغَ بَيۡنَ ٱلسَّدَّيۡنِ وَجَدَ مِن دُونِهِمَا قَوۡمٗا لَّا يَكَادُونَ يَفۡقَهُونَ قَوۡلٗا
until, when he arrived (at the place) between the two barriers, he found on this side of them a people hardly able to understand (his) speech.
يَفۡقَهُونَ
understand
يُفۡقِهُونَ
make others comprehend
The change in vowels shifts the verb from Form I 'yafqahūna' (to understand) to Form IV causative 'yufqihūna' (to make someone understand). In Hafs, they cannot understand speech; in the variant, they cannot make their speech understood by others.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
قَالَ هَٰذَا رَحۡمَةٞ مِّن رَّبِّيۖ فَإِذَا جَآءَ وَعۡدُ رَبِّي جَعَلَهُۥ دَكَّآءَۖ وَكَانَ وَعۡدُ رَبِّي حَقّٗا
He said, “This is a mercy from my Lord. But when the promise of my Lord comes, He will shatter it. The promise of my Lord is true.”’
دَكَّآءَ
shatter
دَكًّا
rubble
Hafs reads 'dakkā'a' (دَكَّاءَ) ending with a hamza, acting as a noun or adjective meaning a shattered state or leveled plain. The variant reads 'dakkan' (دَكًّا) without a hamza but with tanween, acting as a verbal noun (masdar) meaning crushing or rubble.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
فَنَادَىٰهَا مِن تَحۡتِهَآ أَلَّا تَحۡزَنِي قَدۡ جَعَلَ رَبُّكِ تَحۡتَكِ سَرِيّٗا
And then he called out to her from beneath her, ‘Do not sorrow! Your Lord has made a stream beneath you.
مِن تَحۡتِهَا
from beneath her
مَن تَحۡتَهَا
the one beneath her
Changing the vowel on the first letter from a kasra ('min' meaning 'from') to a fatha ('man' meaning 'the one who') transforms the word from a preposition into a relative pronoun. Consequently, the grammatical case of 'beneath' changes, and 'the one beneath her' becomes the subject of the calling.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Ruways, Shu'bah, Susi
ثُمَّ نُنَجِّي ٱلَّذِينَ ٱتَّقَواْ وَّنَذَرُ ٱلظَّـٰلِمِينَ فِيهَا جِثِيّٗا
Then We shall rescue the ones who guarded (themselves), and leave the evildoers in it (on) bended knees.
نُنَجِّي
We shall rescue
نُنْجِي
We save
The verb changes from Form II (nunajjī) to Form IV (nunjī) by altering the vowels and removing the shaddah. Form II often implies an intensive, gradual, or repeated rescuing, whereas Form IV implies a single, immediate act of saving.
Abu Al-Harith, Duri Al-Kisa'i, Rawh, Ruways
وَإِذَا تُتۡلَىٰ عَلَيۡهِمۡ ءَايَٰتُنَا بَيِّنَٰتٖ قَالَ ٱلَّذِينَ كَفَرُواْ لِلَّذِينَ ءَامَنُوٓاْ أَيُّ ٱلۡفَرِيقَيۡنِ خَيۡرٞ مَّقَامٗا وَأَحۡسَنُ نَدِيّٗا
When Our signs are recited to them as clear signs, those who disbelieve say to those who believe, ‘Which of the two groups is better in status and better as a cohort?’
مَّقَامٗا
status
مُّقَامٗا
dwelling place
The change in the first vowel from a fat-ha (maqām) to a damma (muqām) alters the noun form. 'Maqām' refers to one's status or place of standing, whereas 'muqām' refers to a dwelling place or place of residence.
Bazzi, Qunbul
ٱلَّذِي جَعَلَ لَكُمُ ٱلۡأَرۡضَ مَهۡدٗا وَسَلَكَ لَكُمۡ فِيهَا سُبُلٗا وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَأَخۡرَجۡنَا بِهِۦٓ أَزۡوَٰجٗا مِّن نَّبَاتٖ شَتَّىٰ
(It is He) who made the earth as a cradle for you, and put (path)ways in it for you, and sent down water from the sky. And by means of it We brought forth pairs of various (kinds of) vegetation.
مَهۡدٗا
as a cradle
مِهَٰداٗ
a resting place
The Hafs recitation uses the noun 'mahd' (cradle/bed), whereas the variant uses 'mihaad' (an expansive resting place/bed). This involves the addition of an alif (represented as a dagger alif in the Uthmani script) and a change in vowels, slightly shifting the semantic nuance.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
قَالُوٓاْ إِنۡ هَٰذَٰنِ لَسَٰحِرَٰنِ يُرِيدَانِ أَن يُخۡرِجَاكُم مِّنۡ أَرۡضِكُم بِسِحۡرِهِمَا وَيَذۡهَبَا بِطَرِيقَتِكُمُ ٱلۡمُثۡلَىٰ
They said, ‘Surely these two magicians want to expel you from your land by their magic, and to do away with your exemplary way (of life).
إِنۡ
Surely
إِنَّ
Most surely
The particle changes from the lightened 'in' (إِنۡ) to the heavy/intensified 'inna' (إِنَّ) with a shaddah, which increases the level of emphasis in the statement.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Rawh, Ruways, Shu'bah, Susi, Warsh
فَأَجۡمِعُواْ كَيۡدَكُمۡ ثُمَّ ٱئۡتُواْ صَفّٗاۚ وَقَدۡ أَفۡلَحَ ٱلۡيَوۡمَ مَنِ ٱسۡتَعۡلَىٰ
So put together your plot, (and) then line up. He who has the upper hand today will indeed prosper.’
فَأَجۡمِعُواْ
put together
فَاَجۡمَعُواْ
gather
Hafs uses the Form IV verb 'ajma'a' (indicated by hamzat qat' and a kasra on the meem) meaning 'to resolve' or 'put together'. The variant uses the Form I verb 'jama'a' (indicated by hamzat wasl and a fatha on the meem) meaning 'to gather'.
Duri Abu 'Amr, Susi
قَالَ بَلۡ أَلۡقُواْۖ فَإِذَا حِبَالُهُمۡ وَعِصِيُّهُمۡ يُخَيَّلُ إِلَيۡهِ مِن سِحۡرِهِمۡ أَنَّهَا تَسۡعَىٰ
He said, ‘No! You cast (first)!’ And suddenly their ropes and their staffs seemed to him to be moving as a result of their magic.
يُخَيَّلُ
seemed
تُخَيَّلُ
appeared
The prefix changes from a masculine 'Ya' (يُخَيَّلُ) in Hafs to a feminine 'Ta' (تُخَيَّلُ) in the variant (as read by Ibn Dhakwan and Ruways). This adjusts the verb to grammatically agree with the non-human plural subjects (ropes and staffs), translating to a subtle shift from 'seemed' to 'appeared'.
Ibn Dhakwan, Rawh
وَأَلۡقِ مَا فِي يَمِينِكَ تَلۡقَفۡ مَا صَنَعُوٓاْۖ إِنَّمَا صَنَعُواْ كَيۡدُ سَٰحِرٖۖ وَلَا يُفۡلِحُ ٱلسَّاحِرُ حَيۡثُ أَتَىٰ
Cast (down) what is in your right (hand), and it will swallow up what they have made. What they have done is only a magician’s trick, and the magician does not prosper, (no matter) where he comes.’
سَٰحِرٖ
magician’s
سِحۡرٖ
sorcery
The recitation changes the active participle 'sāhir' (magician) to the verbal noun 'sihr' (sorcery). While the base unpointed skeletal text (rasm) remains 'سحر', the difference in vowels and the omitted dagger-alif shifts the phrase from 'a magician's trick' to 'a trick of sorcery'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq
يَٰبَنِيٓ إِسۡرَـٰٓءِيلَ قَدۡ أَنجَيۡنَٰكُم مِّنۡ عَدُوِّكُمۡ وَوَٰعَدۡنَٰكُمۡ جَانِبَ ٱلطُّورِ ٱلۡأَيۡمَنَ وَنَزَّلۡنَا عَلَيۡكُمُ ٱلۡمَنَّ وَٱلسَّلۡوَىٰ
Sons of Israel! We have rescued you from your enemy, and made a covenant with you at the right side of the mountain, and sent down on you the manna and the quails:
وَوَٰعَدۡنَٰكُمۡ
made a covenant with you
وَوَعَدۡنَٰكُمۡ
have promised you
The verb shifts from Form III (wāʿadnākum), which implies a mutual appointment or covenant, to Form I (waʿadnākum), which means a direct promise from Allah.
Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Rawh, Ruways, Susi
كُلُواْ مِن طَيِّبَٰتِ مَا رَزَقۡنَٰكُمۡ وَلَا تَطۡغَوۡاْ فِيهِ فَيَحِلَّ عَلَيۡكُمۡ غَضَبِيۖ وَمَن يَحۡلِلۡ عَلَيۡهِ غَضَبِي فَقَدۡ هَوَىٰ
‘Eat from the good things which We have provided you, but do not transgress insolently in that, or My anger will descend on you. Whoever My anger falls on has perished.
يَحۡلِلۡ
falls on
يَحْلُلْ
descends
The vowel on the second root letter changes from a kasrah (yahlil) to a dammah (yahlul). While both can mean 'to descend' or 'befall', the variation in vowels reflects different dialectal usages or shifts the nuance from 'alighting upon' to 'becoming obligatory/due' upon someone.
Abu Al-Harith, Duri Al-Kisa'i
قَالَ فَٱذۡهَبۡ فَإِنَّ لَكَ فِي ٱلۡحَيَوٰةِ أَن تَقُولَ لَا مِسَاسَۖ وَإِنَّ لَكَ مَوۡعِدٗا لَّن تُخۡلَفَهُۥۖ وَٱنظُرۡ إِلَىٰٓ إِلَٰهِكَ ٱلَّذِي ظَلۡتَ عَلَيۡهِ عَاكِفٗاۖ لَّنُحَرِّقَنَّهُۥ ثُمَّ لَنَنسِفَنَّهُۥ فِي ٱلۡيَمِّ نَسۡفًا
He said, ‘Go! Surely it is yours in this life to say, “Do not touch (me)!” And surely for you (there is) an appointment – you will not break it. Look at your god which you remained devoted to! We shall indeed burn it (and) then scatter it as dust in the sea.
لَّنُحَرِّقَنَّهُۥ
We shall indeed burn it
لَّنَحْرُقَنَّهُۥ
we will certainly burn it
The verb shifts from Form II (لَنُحَرِّقَنَّهُ, intensive burning) to Form I (لَنَحْرُقَنَّهُ, basic burning or filing) by changing the vowels and removing the shadda on the letter ra.
Ibn Jummaz, Ibn Wardan
قَالَ رَبِّي يَعۡلَمُ ٱلۡقَوۡلَ فِي ٱلسَّمَآءِ وَٱلۡأَرۡضِۖ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
Say: ‘My Lord knows the words (spoken) in the sky and the earth. He is the Hearing, the Knowing.’
قَالَ
He said
قُل
Say
Hafs uses the third-person past tense verb 'qāla' (He said), whereas the variant uses the second-person imperative verb 'qul' (Say command), which corresponds to the omission of the letter alif in the script.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
حَتَّىٰٓ إِذَا فُتِحَتۡ يَأۡجُوجُ وَمَأۡجُوجُ وَهُم مِّن كُلِّ حَدَبٖ يَنسِلُونَ
until, when Yajūj and Majūj are opened, and they come swooping down from every height,
فُتِحَتۡ
are opened
فُتِّحَتۡ
are opened wide
The variant adds a shaddah to the letter ta (Form II verb instead of Form I), shifting the meaning from a simple opening to an intensive action, meaning 'opened wide' or 'broken open forcefully'.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Rawh, Ruways
يَـٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمۡ فِي رَيۡبٖ مِّنَ ٱلۡبَعۡثِ فَإِنَّا خَلَقۡنَٰكُم مِّن تُرَابٖ ثُمَّ مِن نُّطۡفَةٖ ثُمَّ مِنۡ عَلَقَةٖ ثُمَّ مِن مُّضۡغَةٖ مُّخَلَّقَةٖ وَغَيۡرِ مُخَلَّقَةٖ لِّنُبَيِّنَ لَكُمۡۚ وَنُقِرُّ فِي ٱلۡأَرۡحَامِ مَا نَشَآءُ إِلَىٰٓ أَجَلٖ مُّسَمّٗى ثُمَّ نُخۡرِجُكُمۡ طِفۡلٗا ثُمَّ لِتَبۡلُغُوٓاْ أَشُدَّكُمۡۖ وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرۡذَلِ ٱلۡعُمُرِ لِكَيۡلَا يَعۡلَمَ مِنۢ بَعۡدِ عِلۡمٖ شَيۡـٔٗاۚ وَتَرَى ٱلۡأَرۡضَ هَامِدَةٗ فَإِذَآ أَنزَلۡنَا عَلَيۡهَا ٱلۡمَآءَ ٱهۡتَزَّتۡ وَرَبَتۡ وَأَنۢبَتَتۡ مِن كُلِّ زَوۡجِۭ بَهِيجٖ
People! If you are in doubt about the raising up – surely We created you from dust, then from a drop, then from a clot, (and) then from a lump, formed and unformed, so that We may make (it) clear to you. We establish in the wombs what We please for an appointed time, then We bring you forth as a child, (and) then (We provide for you) so that you may reach your maturity. Among you (there is) one who is taken, and among you (there is) one who is reduced to the worst (stage) of life, so that he knows nothing after (having had) knowledge. And you see the earth withered, but when We send down water on it, it stirs and swells, and grows (plants) of every beautiful kind.
وَرَبَتۡ
swells
وَرَبَأَتۡ
becomes higher
The Hafs reading uses 'rabat' from the root ra-ba-wa (to swell or increase), whereas the variant adds a hamzah to read 'raba'at' from the root ra-ba-a (to rise or become higher).
Ibn Jummaz, Ibn Wardan
ثَانِيَ عِطۡفِهِۦ لِيُضِلَّ عَن سَبِيلِ ٱللَّهِۖ لَهُۥ فِي ٱلدُّنۡيَا خِزۡيٞۖ وَنُذِيقُهُۥ يَوۡمَ ٱلۡقِيَٰمَةِ عَذَابَ ٱلۡحَرِيقِ
(who) turns away in scorn to lead (people) astray from the way of God. For him (there is) disgrace in this world, and on the Day of Resurrection We shall make him taste the punishment of the burning (Fire):
لِيُضِلَّ
to lead astray
لِيَضِلَّ
to stray
The change in the first vowel from a damma (yu) to a fatha (ya) shifts the verb from the causative Form IV (to lead others astray) to the intransitive Form I (to stray oneself).
Bazzi, Duri Abu 'Amr, Qunbul, Ruways, Susi
۞إِنَّ ٱللَّهَ يُدَٰفِعُ عَنِ ٱلَّذِينَ ءَامَنُوٓاْۗ إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٖ كَفُورٍ
Surely God will repel (evil) from those who believe. Surely God does not love any traitor (or) ungrateful one.
يُدَٰفِعُ
will repel
يَدۡفَعُ
repels
The Hafs reading uses the Form III verb يُدَٰفِعُ (yudāfiʿu), which can imply active, continuous defense or repelling. The Variant uses the Form I verb يَدۡفَعُ (yadfaʿu), which simply means to repel or push away. The shift involves different voweling and the presence/absence of the dagger alif over the identical skeletal text (rasm).
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
ٱلَّذِينَ أُخۡرِجُواْ مِن دِيَٰرِهِم بِغَيۡرِ حَقٍّ إِلَّآ أَن يَقُولُواْ رَبُّنَا ٱللَّهُۗ وَلَوۡلَا دَفۡعُ ٱللَّهِ ٱلنَّاسَ بَعۡضَهُم بِبَعۡضٖ لَّهُدِّمَتۡ صَوَٰمِعُ وَبِيَعٞ وَصَلَوَٰتٞ وَمَسَٰجِدُ يُذۡكَرُ فِيهَا ٱسۡمُ ٱللَّهِ كَثِيرٗاۗ وَلَيَنصُرَنَّ ٱللَّهُ مَن يَنصُرُهُۥٓۚ إِنَّ ٱللَّهَ لَقَوِيٌّ عَزِيزٌ
those who have been expelled from their homes without any right, only because they said, ‘Our Lord is God.’ But if God had not repelled some of the people by the means of others, many monasteries, and churches, and synagogues, and mosques, in which the name of God is mentioned often, would indeed have been destroyed. God will indeed help the one who helps Him – surely God is indeed strong, mighty –
لَّهُدِّمَتۡ
would indeed have been destroyed
لَّهُدِمَتْ
would have been demolished
The Hafs reading uses the Form II verb (with shaddah) which implies intense, extensive, or repeated destruction. The variant uses the Form I verb (without shaddah) which signifies simple demolition or destruction.
Bazzi, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh
وَٱلَّذِينَ سَعَوۡاْ فِيٓ ءَايَٰتِنَا مُعَٰجِزِينَ أُوْلَـٰٓئِكَ أَصۡحَٰبُ ٱلۡجَحِيمِ
But those who strive against Our signs to obstruct (them) – those are the companions of the Furnace.
مُعَٰجِزِينَ
to obstruct (them)
مُعَجِّزِينَ
attempting to thwart
The difference lies in the vocalization of the identical skeletal text (rasm). Hafs reads it as a Form III active participle (مُعَٰجِزِينَ) meaning 'striving to obstruct', while the variant reads it as a Form II active participle (مُعَجِّزِينَ) with a shadda, shifting the meaning to 'attempting to thwart' or 'rendering powerless'.
Bazzi, Duri Abu 'Amr, Qunbul, Susi
وَيَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَٰنٗا وَمَا لَيۡسَ لَهُم بِهِۦ عِلۡمٞۗ وَمَا لِلظَّـٰلِمِينَ مِن نَّصِيرٖ
Instead of God, they serve what He has not sent down any authority for, and what they have no knowledge of. The evildoers will have no helper.
يُنَزِّلۡ
sent down
يُنزِلۡ
bestowed
The Hafs reading uses the Form II verb 'yunazzil' (implying a gradual or continuous sending down), while the variant uses the Form IV verb 'yunzil' (bestowed or sent down all at once). This shifts the semantic nuance of the revelation.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
يَـٰٓأَيُّهَا ٱلرُّسُلُ كُلُواْ مِنَ ٱلطَّيِّبَٰتِ وَٱعۡمَلُواْ صَٰلِحًاۖ إِنِّي بِمَا تَعۡمَلُونَ عَلِيمٞ
‘Messengers! Eat from the good things, and do righteousness! Surely I am aware of what you do.
وَإِنَّ
For indeed
وَأَنَّ
And (know) that
The vowel on the hamzah changes from kasrah (inna) to fathah (anna), shifting the grammatical structure from an independent declarative clause to a dependent clause requiring an implied verb like 'know'.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
مُسۡتَكۡبِرِينَ بِهِۦ سَٰمِرٗا تَهۡجُرُونَ
being arrogant toward it, (and) forsaking (one who was) conversing by night.’
تَهۡجُرُونَ
forsaking
تُهْجِرُونَ
blaspheming
The change in vowels shifts the verb from Form I (tahjurūna, meaning 'forsaking') to Form IV (tuhjirūna, meaning 'blaspheming' or 'speaking foully'), altering the semantic description of their actions during their night conversations.
Qalun, Warsh
قَالُوٓاْ أَءِذَا مِتۡنَا وَكُنَّا تُرَابٗا وَعِظَٰمًا أَءِنَّا لَمَبۡعُوثُونَ
They said, ‘When we are dead, and turned to dust and bones, shall we indeed be raised up?
مِتۡنَا
are dead
مُتْنَا
have died
The vowel on the first letter (meem) changes from a kasrah (mitna) to a dammah (mutna). Morphologically, 'mitna' focuses on the continuous state of being dead, whereas 'mutna' focuses on the completed action of having died.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan
سَيَقُولُونَ لِلَّهِۚ قُلۡ أَفَلَا تَذَكَّرُونَ
They will say, ‘To God.’ Say: ‘Will you not take heed?’
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant includes a shadda on the dhal (gemination), indicating an assimilated 'ta' (from tataḏakkarūna). This intensifies the verb, shifting the meaning from 'take heed' to 'constantly remember'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
قَٰلَ كَمۡ لَبِثۡتُمۡ فِي ٱلۡأَرۡضِ عَدَدَ سِنِينَ
He will say, ‘How long did you remain in the earth, (by) number of years?’
قَٰلَ
He will say
قُلۡ
Say
The verb changes from the third-person past/declarative 'qāla' (He said / will say) to the second-person imperative 'qul' (Say!). They share the same skeletal text (rasm) 'قل' in the Uthmanic script, but differ in vocalization.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Qunbul
قَٰلَ إِن لَّبِثۡتُمۡ إِلَّا قَلِيلٗاۖ لَّوۡ أَنَّكُمۡ كُنتُمۡ تَعۡلَمُونَ
He will say, ‘You remained only a little (while) – if only you knew!
قَٰلَ
He will say
قُل
Say
Hafs reads the verb as a third-person past tense 'He will say' (qāla), while the variant reads it as an imperative command 'Say' (qul). Both share the same consonantal rasm (قل) in the Uthmani script.
Abu Al-Harith, Duri Al-Kisa'i
سُورَةٌ أَنزَلۡنَٰهَا وَفَرَضۡنَٰهَا وَأَنزَلۡنَا فِيهَآ ءَايَٰتِۭ بَيِّنَٰتٖ لَّعَلَّكُمۡ تَذَكَّرُونَ
A sūra – We have sent it down and made it obligatory, and We have sent down in it clear signs, so that you may take heed.
وَفَرَضۡنَٰهَا
made it obligatory
وَفَرَّضۡنَٰهَا
did ordain
The variant reads with a shadda on the 'ra' (Form II: farradnaha), which intensifies the meaning from 'made it obligatory' to 'did ordain' or 'strictly decreed'. (Additionally, there is another variant in the same verse where a shadda is added to the 'dhal' in tadhdhakkarun, meaning 'constantly remember').
Bazzi, Duri Abu 'Amr, Qunbul, Susi
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The Variant adds a shadda to the letter dhal (تَذَّكَّرُونَ), indicating the assimilation of an original second 'ta' (from تَتَذَكَّرُونَ). This morphological intensification shifts the meaning from a simple action ('take heed') to a continuous or intensive one ('constantly remember').
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Shu'bah, Warsh
أَلَمۡ تَرَ أَنَّ ٱللَّهَ يُزۡجِي سَحَابٗا ثُمَّ يُؤَلِّفُ بَيۡنَهُۥ ثُمَّ يَجۡعَلُهُۥ رُكَامٗا فَتَرَى ٱلۡوَدۡقَ يَخۡرُجُ مِنۡ خِلَٰلِهِۦ وَيُنَزِّلُ مِنَ ٱلسَّمَآءِ مِن جِبَالٖ فِيهَا مِنۢ بَرَدٖ فَيُصِيبُ بِهِۦ مَن يَشَآءُ وَيَصۡرِفُهُۥ عَن مَّن يَشَآءُۖ يَكَادُ سَنَا بَرۡقِهِۦ يَذۡهَبُ بِٱلۡأَبۡصَٰرِ
Do you not see that God drives the clouds, then gathers them, then makes them (into) a mass, and then you see the rain come forth from the midst of it? He sends down mountains (of them) from the sky, in which (there is) hail, and He smites whomever He pleases with it, and turns it away from whomever He pleases. The flash of His lightning almost takes away the sight.
يُنَزِّلُ
He sends down
يُنزِلُ
He bestows from on high
The Hafs reading uses the Form II verb (yunazzilu), which implies a gradual, intensive, or repeated sending down. The variant uses the Form IV verb (yunzilu), which indicates a general or single act of sending down.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لِيَسۡتَـٔۡذِنكُمُ ٱلَّذِينَ مَلَكَتۡ أَيۡمَٰنُكُمۡ وَٱلَّذِينَ لَمۡ يَبۡلُغُواْ ٱلۡحُلُمَ مِنكُمۡ ثَلَٰثَ مَرَّـٰتٖۚ مِّن قَبۡلِ صَلَوٰةِ ٱلۡفَجۡرِ وَحِينَ تَضَعُونَ ثِيَابَكُم مِّنَ ٱلظَّهِيرَةِ وَمِنۢ بَعۡدِ صَلَوٰةِ ٱلۡعِشَآءِۚ ثَلَٰثُ عَوۡرَٰتٖ لَّكُمۡۚ لَيۡسَ عَلَيۡكُمۡ وَلَا عَلَيۡهِمۡ جُنَاحُۢ بَعۡدَهُنَّۚ طَوَّـٰفُونَ عَلَيۡكُم بَعۡضُكُمۡ عَلَىٰ بَعۡضٖۚ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلۡأٓيَٰتِۗ وَٱللَّهُ عَلِيمٌ حَكِيمٞ
You who believe! Let those whom your right (hands) own, and those of you who have not reached the (age of) puberty, ask permission of you at three times (of the day) – before the dawn prayer, and when you lay down your clothes at the noon hour, and after the evening prayer – the three (times) of nakedness for you. But beyond those (times) there is no blame on you or on them in going about among each other. In this way God makes clear to you the signs. God is knowing, wise.
أَيۡمَٰنُكُمۡ
your right (hands)
أَيۡمَٰنُكُمُۥ
rightfully
The variant features Silat Mim al-Jam' (lengthening the plural 'mim' with a dammah and an added small waw). This is a purely phonetic/tajweed difference common to reciters like Ibn Kathir and Abu Ja'far, and carries no actual semantic change.
Bazzi, Duri Abu 'Amr, Hafs, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَهُوَ ٱلَّذِيٓ أَرۡسَلَ ٱلرِّيَٰحَ بُشۡرَۢا بَيۡنَ يَدَيۡ رَحۡمَتِهِۦۚ وَأَنزَلۡنَا مِنَ ٱلسَّمَآءِ مَآءٗ طَهُورٗا
He (it is) who has sent the winds as good news before His mercy, and We have sent down pure water from the sky,
ٱلرِّيَٰحَ بُشۡرَۢا
the winds as good news
ٱلرِّيحَ نُشُرَۢا
the wind as revivers
The variant changes the plural 'winds' to the singular 'wind' and alters the diacritical dots and vowels from 'bushran' (good news) to 'nushuran' (revivers), shifting the semantic focus.
Bazzi, Qunbul
بُشۡرَۢا
good news
نُشُراَۢ
revivers
The dots on the first letter change it from a ba (ب) to a nun (ن), and the vowel on the shin changes from a sukun to a damma. This shifts the meaning from winds acting as 'good news' to winds being 'revivers' or 'spreading' before the rain.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
بُشۡرَۢا
good news
نُشُرَۢا
revival
The difference lies in the diacritical dots of the first letter (changing from 'bāʾ' to 'nūn') along with a vowel change on the second letter (sukoon to damma). This alters the root from 'B-Sh-R' to 'N-Sh-R', shifting the meaning from sending the winds as 'good news' to sending them for 'revival' or 'scattering'.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Susi
وَلَقَدۡ صَرَّفۡنَٰهُ بَيۡنَهُمۡ لِيَذَّكَّرُواْ فَأَبَىٰٓ أَكۡثَرُ ٱلنَّاسِ إِلَّا كُفُورٗا
Certainly We have varied it among them so that they might take heed, yet most of the people refuse (everything) but disbelief.
لِيَذَّكَّرُواْ
might take heed
لِيَذْكُرُواْ
may remember
Hafs uses the Form V assimilated verb (with shaddah on the dhal and kaf) meaning 'to take heed' or 'reflect', while the variant uses the Form I verb (with sukoon on the dhal and no shaddah) meaning 'to remember'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَهُوَ ٱلَّذِي جَعَلَ ٱلَّيۡلَ وَٱلنَّهَارَ خِلۡفَةٗ لِّمَنۡ أَرَادَ أَن يَذَّكَّرَ أَوۡ أَرَادَ شُكُورٗا
He (it is) who has made the night and the day a succession – for anyone who wishes to take heed or wishes to be thankful.
يَذَّكَّرَ
take heed
يَذْكُرَ
remember
The variant reads the verb in Form I (to remember) with different vowels and no shadda, whereas Hafs reads it as an assimilated Form V (to take heed or deeply reflect). The consonantal skeleton remains the same.
Idris, Ishaq, Khalaf, Khallad
إِن نَّشَأۡ نُنَزِّلۡ عَلَيۡهِم مِّنَ ٱلسَّمَآءِ ءَايَةٗ فَظَلَّتۡ أَعۡنَٰقُهُمۡ لَهَا خَٰضِعِينَ
If We (so) please, We shall send down on them a sign from the sky, and their necks will stay bowed before it.
نُنَزِّلۡ
send down
نُنزِلۡ
send down
The verb shifts from Form II (nunazzil), which implies a gradual or repeated sending down, to Form IV (nunzil), which implies a single, complete act of sending down.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
وَإِنَّا لَجَمِيعٌ حَٰذِرُونَ
but surely we are indeed all vigilant.’
حَٰذِرُونَ
vigilant
حَذِرُونَ
constantly cautious
The presence of the alif (indicated by the dagger alif) in Hafs creates the active participle form (fāʿil) meaning 'vigilant' or 'prepared/armed'. The variant omits the alif, creating the intensive adjective form (faʿil), which conveys a permanent or constant state of being 'cautious' or 'wary'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
إِنۡ هَٰذَآ إِلَّا خُلُقُ ٱلۡأَوَّلِينَ
This is nothing but the creation of those of old.
خُلُقُ
creation
خَلۡقُ
creation
The vowel change from damma on the kha and lam (khuluq) to a fatha on the kha and sukun on the lam (khalq) changes the literal meaning from 'custom/habit' to 'creation/fabrication', altering the nuance of what is being attributed to the ancients.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Qunbul, Rawh, Ruways, Susi
وَتَنۡحِتُونَ مِنَ ٱلۡجِبَالِ بُيُوتٗا فَٰرِهِينَ
Will you (continue to) carve houses out of the mountains with skill?
فَٰرِهِينَ
with skill
فَرِهِينَ
with great skill
The omission of the alif changes the word from an active participle (fārihīn) to an intensive adjective form (farihīn), altering the meaning from simply 'skillful' to 'with great skill' or 'insolent'.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
أَلَّاۤ يَسۡجُدُواْۤ لِلَّهِ ٱلَّذِي يُخۡرِجُ ٱلۡخَبۡءَ فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَيَعۡلَمُ مَا تُخۡفُونَ وَمَا تُعۡلِنُونَ
(He did this) so that they would not prostrate themselves before God, who brings forth what is hidden in the heavens and the earth. He knows what you hide and what you speak aloud.
أَلَّاۤ يَسۡجُدُواْۤ
so that they would not prostrate themselves
أَلَا يَسۡجُدُواْ
How can they not prostrate themselves
The variant reads with takhfif (no shaddah) on 'ala', changing it from a negative purpose clause ('so that they would not') to an interrogative/urging particle ('how can they not' or 'why do they not').
Abu Al-Harith, Duri Al-Kisa'i
فَٱنظُرۡ كَيۡفَ كَانَ عَٰقِبَةُ مَكۡرِهِمۡ أَنَّا دَمَّرۡنَٰهُمۡ وَقَوۡمَهُمۡ أَجۡمَعِينَ
See how the end of their scheme was: We destroyed them and their people – all (of them)!
أَنَّا
We
إِنَّا
We did
The vowel on the hamza changes from a fatha (annā - that We) to a kasra (innā - Indeed We). This changes the syntax from a nominal clause explaining the 'outcome' to an independent, explanatory statement emphasizing the action.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
أَمَّن يُجِيبُ ٱلۡمُضۡطَرَّ إِذَا دَعَاهُ وَيَكۡشِفُ ٱلسُّوٓءَ وَيَجۡعَلُكُمۡ خُلَفَآءَ ٱلۡأَرۡضِۗ أَءِلَٰهٞ مَّعَ ٱللَّهِۚ قَلِيلٗا مَّا تَذَكَّرُونَ
Or (is He not better) who responds to the distressed (person) when he calls on Him and removes the evil, and establishes you as successors on the earth? (Is there any other) god with God? Little do you take heed!
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant adds a shadda to the dhal, reflecting the assimilation of an original prefix 'ta' (tatadhakkarūna becomes tadhdhakkarūna). This morphological intensification shifts the meaning from a simple action ('take heed') to a continuous or emphasized one ('constantly remember').
Bazzi, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Ruways, Shu'bah, Warsh
أَمَّن يَهۡدِيكُمۡ فِي ظُلُمَٰتِ ٱلۡبَرِّ وَٱلۡبَحۡرِ وَمَن يُرۡسِلُ ٱلرِّيَٰحَ بُشۡرَۢا بَيۡنَ يَدَيۡ رَحۡمَتِهِۦٓۗ أَءِلَٰهٞ مَّعَ ٱللَّهِۚ تَعَٰلَى ٱللَّهُ عَمَّا يُشۡرِكُونَ
Or (is He not better) who guides you in the darkness of the shore and the sea, and who sends the winds as good news before His mercy? (Is there any other) god with God? God is exalted above what they associate!
بُشۡرَۢا
good news
نُشُراَۢ
revivers
The initial letter changes from a 'ba' (with one dot below) to a 'nun' (with one dot above), altering the description of the winds from bringing 'good news' to being 'revivers' or spreaders.
Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Susi, Warsh
ٱلرِّيَٰحَ بُشۡرَۢا
the winds as good news
ٱلرِّيحَ نُشُرَۢا
the wind as revivers
The plural 'winds' (al-riyah) changes to the singular 'wind' (al-rih), and 'good news' (bushran) changes to 'revivers/spreading' (nushuran) due to differences in dots, vowels, and the removal of the alif.
Bazzi, Qunbul
ٱلرِّيَٰحَ بُشۡرَۢا
winds as good news
ٱلرِّيحَ نُشْرًا
wind as a revival
The variant changes 'winds' (plural) to 'wind' (singular) by removing the alif, and alters 'bushran' (good news) to 'nushran' (revival/spreading) by changing the dot of the ba to a nun.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
بَلِ ٱدَّـٰرَكَ عِلۡمُهُمۡ فِي ٱلۡأٓخِرَةِۚ بَلۡ هُمۡ فِي شَكّٖ مِّنۡهَاۖ بَلۡ هُم مِّنۡهَا عَمُونَ
No! Their knowledge is confused concerning the Hereafter. No! They are in doubt about it. No! They are blind to it.’
ٱدَّٰرَكَ
is confused
أَدۡرَكَ
has been grasped
The verb shifts from Form VI (iddāraka) meaning 'arrested' or 'confused', to Form IV (adraka) meaning 'attained' or 'grasped', fundamentally changing the description of their knowledge regarding the Hereafter.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qunbul, Rawh, Ruways, Susi
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?
أَئِنَّا
shall we indeed
إِنَّا
we will really
The variant drops the interrogative particle (hamzah), changing the second clause from a question to an emphatic declarative statement. The question is instead established solely in the first clause.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan
۞وَإِذَا وَقَعَ ٱلۡقَوۡلُ عَلَيۡهِمۡ أَخۡرَجۡنَا لَهُمۡ دَآبَّةٗ مِّنَ ٱلۡأَرۡضِ تُكَلِّمُهُمۡ أَنَّ ٱلنَّاسَ كَانُواْ بِـَٔايَٰتِنَا لَا يُوقِنُونَ
When the word falls upon them, We shall bring forth for them a creature from the earth, (which) will speak to them: ‘The people were not certain of Our signs.’
أَنَّ
that (implied by colon)
إِنَّ
Indeed
The vowel on the hamza changes from a fatha (anna) to a kasra (inna). This shifts the grammatical structure from a subordinate explanatory clause ('saying that the people...') to a new, independent declarative sentence ('Indeed, mankind...').
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
فَلَمَّا جَآءَهُمُ ٱلۡحَقُّ مِنۡ عِندِنَا قَالُواْ لَوۡلَآ أُوتِيَ مِثۡلَ مَآ أُوتِيَ مُوسَىٰٓۚ أَوَلَمۡ يَكۡفُرُواْ بِمَآ أُوتِيَ مُوسَىٰ مِن قَبۡلُۖ قَالُواْ سِحۡرَانِ تَظَٰهَرَا وَقَالُوٓاْ إِنَّا بِكُلّٖ كَٰفِرُونَ
Yet when the truth did come to them from Us, they said, ‘If only he were given the same as what Moses was given.’ Did they not disbelieve in what was given to Moses before? They said, ‘Two magic (tricks) supporting each other,’ and they said, ‘Surely we are disbelievers in all (of it).’
سِحۡرَانِ
Two magic (tricks)
سَٰحِرَٰنِ
Two sorcerers
The Hafs reading uses 'sihran' (two works of magic), whereas the variant reading uses the active participle 'sahiran' (two sorcerers), shifting the reference from the magic itself to the individuals performing it.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
قَالَ إِنَّ فِيهَا لُوطٗاۚ قَالُواْ نَحۡنُ أَعۡلَمُ بِمَن فِيهَاۖ لَنُنَجِّيَنَّهُۥ وَأَهۡلَهُۥٓ إِلَّا ٱمۡرَأَتَهُۥ كَانَتۡ مِنَ ٱلۡغَٰبِرِينَ
He said, ‘Surely Lot is in it.’ They said, ‘We know who is in it. We shall indeed rescue him and his family, except his wife. She will be one of those who stay behind.’
لَنُنَجِّيَنَّهُۥ
We shall indeed rescue him
لَنُنجِيَنَّهُۥ
we will most surely save him
Hafs reads the verb in Form II (with a fatha on the noon and a shaddah on the jeem), which can imply an intensive, deliberate, or gradual rescue. The variant reads it in Form IV (with a sukoon on the noon and no shaddah on the jeem), which denotes a general or immediate act of saving. Both forms share the same consonantal text (rasm).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways
إِنَّا مُنزِلُونَ عَلَىٰٓ أَهۡلِ هَٰذِهِ ٱلۡقَرۡيَةِ رِجۡزٗا مِّنَ ٱلسَّمَآءِ بِمَا كَانُواْ يَفۡسُقُونَ
Surely We are going to send down wrath from the sky on the people of this town, because they have acted wickedly.’
مُنزِلُونَ
are going to send down
مُنَزِّلُونَ
will send from on high
The reading shifts from the Form IV active participle (munzilūn) to the Form II active participle (munazzilūn) with a shaddah on the zay. This morphological change from Form IV to Form II adds an implication of intensity, gradualness, or sending from on high.
Hisham, Ibn Dhakwan
لِيَكۡفُرُواْ بِمَآ ءَاتَيۡنَٰهُمۡ وَلِيَتَمَتَّعُواْۚ فَسَوۡفَ يَعۡلَمُونَ
Let them be ungrateful for what We have given them, and enjoy (themselves). Soon they will know!
وَلِيَتَمَتَّعُواْ
and enjoy
وَلْيَتَمَتَّعُواْ
and let them enjoy
The Lam is read with a kasrah in Hafs (wa-li-yatamatta'u) and with a sukun in the variant (wa-l-yatamatta'u). This changes the nuance from a sequential or consequential action to a direct imperative command ('let them enjoy').
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul
وَمِنۡ ءَايَٰتِهِۦ خَلۡقُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَٱخۡتِلَٰفُ أَلۡسِنَتِكُمۡ وَأَلۡوَٰنِكُمۡۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّلۡعَٰلِمِينَ
(Another) of His signs is the creation of the heavens and the earth, and the variety of your languages and colors. Surely in that are signs indeed for those who know.
لِّلۡعَٰلِمِينَ
for those who know
لِّلْعَٰلَمِينَ
for (people of) all realms
The vowel on the letter lam changes from a kasrah in Hafs ('ālimīn, meaning 'those who know') to a fathah in the variant ('ālamīn, meaning 'the worlds' or 'all realms').
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَمِنۡ ءَايَٰتِهِۦ يُرِيكُمُ ٱلۡبَرۡقَ خَوۡفٗا وَطَمَعٗا وَيُنَزِّلُ مِنَ ٱلسَّمَآءِ مَآءٗ فَيُحۡيِۦ بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَآۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَعۡقِلُونَ
(Another) of His signs (is that) He shows you lightning – in fear and desire – and He sends down water from the sky, and by means of it gives the earth life after its death. Surely in that are signs indeed for a people who understand.
وَيُنَزِّلُ
and He sends down
وَيُنزِلُ
and He sends down
Hafs uses the Form II verb (yunazzilu) which carries a connotation of sending down gradually or repeatedly. The variant uses the Form IV verb (yunzilu) which refers to the general act of sending down all at once.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
مِنَ ٱلَّذِينَ فَرَّقُواْ دِينَهُمۡ وَكَانُواْ شِيَعٗاۖ كُلُّ حِزۡبِۭ بِمَا لَدَيۡهِمۡ فَرِحُونَ
one of those who have divided up their religion and become parties, each faction gloating over what was with them.
فَرَّقُواْ
have divided up
فَارَقُواْ
have separated from
The addition of the letter Alif changes the verb from Form II 'farraqoo' (to divide/split up) to Form III 'faaraqoo' (to separate/depart from).
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad
وَمَآ ءَاتَيۡتُم مِّن رِّبٗا لِّيَرۡبُوَاْ فِيٓ أَمۡوَٰلِ ٱلنَّاسِ فَلَا يَرۡبُواْ عِندَ ٱللَّهِۖ وَمَآ ءَاتَيۡتُم مِّن زَكَوٰةٖ تُرِيدُونَ وَجۡهَ ٱللَّهِ فَأُوْلَـٰٓئِكَ هُمُ ٱلۡمُضۡعِفُونَ
Whatever you give in usury, in order that it may increase on the wealth of the people, does not increase with God, but what you give in alms, desiring the face of God – those are the ones who gain double.
ءَاتَيۡتُم
you give
أَتَيۡتُمُۥ
you have come up with
The Hafs reading uses Form IV ('ātaytum) meaning 'you give', whereas the variant uses Form I ('ataytum) meaning 'you have come up with' or 'you have done', changing the vowel length of the initial hamza.
Bazzi, Qunbul
وَإِن كَانُواْ مِن قَبۡلِ أَن يُنَزَّلَ عَلَيۡهِم مِّن قَبۡلِهِۦ لَمُبۡلِسِينَ
though before (this), before it was sent down on them, they were in despair.
يُنَزَّلَ
was sent down
يُنزَلَ
was sent down
The Hafs reading uses the Form II verb 'yunazzala', which implies gradual or repeated sending down. The variant uses the Form IV verb 'yunzala', which indicates sending down in a single or general sense.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
وَمِنَ ٱلنَّاسِ مَن يَشۡتَرِي لَهۡوَ ٱلۡحَدِيثِ لِيُضِلَّ عَن سَبِيلِ ٱللَّهِ بِغَيۡرِ عِلۡمٖ وَيَتَّخِذَهَا هُزُوًاۚ أُوْلَـٰٓئِكَ لَهُمۡ عَذَابٞ مُّهِينٞ
But among the people (there is) one who buys a diverting tale to lead (others) astray from the way of God without any knowledge, and to take it in mockery. Those – for them (there is) a humiliating punishment.
لِيُضِلَّ
to lead (others) astray
لِيَضِلَّ
to stray
The vowel on the 'ya' changes from a damma to a fatha, shifting the verb from Form IV (to lead others astray) to Form I (to stray oneself).
Bazzi, Duri Abu 'Amr, Qunbul, Susi
إِنَّ ٱللَّهَ عِندَهُۥ عِلۡمُ ٱلسَّاعَةِ وَيُنَزِّلُ ٱلۡغَيۡثَ وَيَعۡلَمُ مَا فِي ٱلۡأَرۡحَامِۖ وَمَا تَدۡرِي نَفۡسٞ مَّاذَا تَكۡسِبُ غَدٗاۖ وَمَا تَدۡرِي نَفۡسُۢ بِأَيِّ أَرۡضٖ تَمُوتُۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرُۢ
Surely God – with Him is the knowledge of the Hour. He sends down the rain, and He knows what is in the wombs, but no person knows what he will earn tomorrow, and no person knows in what (place on) earth he will die. Surely God is knowing, aware.
وَيُنَزِّلُ
He sends down
وَيُنزِلُ
He sends down
Hafs uses the Form II verb 'yunazzilu' (with a shaddah and fatha), which implies a gradual, continuous, or repeated sending down of rain. The variant uses the Form IV verb 'yunzilu' (with a sukun), which refers to the general act of sending down.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways, Susi
ٱلَّذِيٓ أَحۡسَنَ كُلَّ شَيۡءٍ خَلَقَهُۥۖ وَبَدَأَ خَلۡقَ ٱلۡإِنسَٰنِ مِن طِينٖ
who made well everything He created. He brought about the creation of the human from clay,
خَلَقَهُۥ
He created
خَلۡقَهُۥ
its composition
The difference is in the vowels. Hafs reads it with a fatha on the lam as 'khalaqahu' (a past tense verb meaning 'He created it'), whereas the variant reads it with a sukun on the lam as 'khalqahu' (a verbal noun meaning 'its composition' or 'His creation').
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qunbul, Rawh, Ruways, Susi
وَجَعَلۡنَا مِنۡهُمۡ أَئِمَّةٗ يَهۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْۖ وَكَانُواْ بِـَٔايَٰتِنَا يُوقِنُونَ
And We appointed from among them leaders (who) guide (others) by Our command, when they were patient and were certain of Our signs.
لَمَّا
when
لِمَا
for having
Hafs reads 'lammā' (when) indicating a time or condition, whereas the variant reads 'limā' (for/because) indicating the cause or reason for their appointment as leaders.
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad, Ruways
وَإِذۡ قَالَت طَّآئِفَةٞ مِّنۡهُمۡ يَـٰٓأَهۡلَ يَثۡرِبَ لَا مُقَامَ لَكُمۡ فَٱرۡجِعُواْۚ وَيَسۡتَـٔۡذِنُ فَرِيقٞ مِّنۡهُمُ ٱلنَّبِيَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوۡرَةٞ وَمَا هِيَ بِعَوۡرَةٍۖ إِن يُرِيدُونَ إِلَّا فِرَارٗا
And when a group of them said, ‘People of Yathrib! (There is) no dwelling place for you (here), so return!’ And (another) contingent of them was asking permission of the prophet, saying, ‘Surely our houses are vulnerable’ – yet they were not vulnerable, they only wished to flee.
مُقَامَ
dwelling place
مَقَامَ
standing-place
The vowel on the initial mim changes from a damma to a fatha, shifting the word from 'muqām' (dwelling place, derived from Form IV 'aqāma') to 'maqām' (standing place, derived from Form I 'qāma').
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَلَوۡ دُخِلَتۡ عَلَيۡهِم مِّنۡ أَقۡطَارِهَا ثُمَّ سُئِلُواْ ٱلۡفِتۡنَةَ لَأٓتَوۡهَا وَمَا تَلَبَّثُواْ بِهَآ إِلَّا يَسِيرٗا
If an entrance had been made against them from that side, (and) then they had been asked (to join in) the troublemaking, they would indeed have done it, and scarcely have hesitated with it.
لَأٓتَوۡهَا
done it
لَأَتَوْهَا
come to it
Hafs reads with a long 'a' (Form IV), meaning 'they would have done/given it'. The variant reads with a short 'a' (Form I), meaning 'they would have come to it'.
Bazzi, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh
يَحۡسَبُونَ ٱلۡأَحۡزَابَ لَمۡ يَذۡهَبُواْۖ وَإِن يَأۡتِ ٱلۡأَحۡزَابُ يَوَدُّواْ لَوۡ أَنَّهُم بَادُونَ فِي ٱلۡأَعۡرَابِ يَسۡـَٔلُونَ عَنۡ أَنۢبَآئِكُمۡۖ وَلَوۡ كَانُواْ فِيكُم مَّا قَٰتَلُوٓاْ إِلَّا قَلِيلٗا
They think (that) the factions have not gone away. If the factions come (again), they will wish that they were living in the desert among the Arabs, asking for news of you. Yet (even) if they were among you, they would seldom fight.
يَسۡـَٔلُونَ
asking
يَسَّآءَلُونَ
asking each other
The verb changes from Form I (asking) to Form VI (asking one another), modifying the meaning from simply asking to mutual questioning.
Ruways
وَقَرۡنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجۡنَ تَبَرُّجَ ٱلۡجَٰهِلِيَّةِ ٱلۡأُولَىٰۖ وَأَقِمۡنَ ٱلصَّلَوٰةَ وَءَاتِينَ ٱلزَّكَوٰةَ وَأَطِعۡنَ ٱللَّهَ وَرَسُولَهُۥٓۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذۡهِبَ عَنكُمُ ٱلرِّجۡسَ أَهۡلَ ٱلۡبَيۡتِ وَيُطَهِّرَكُمۡ تَطۡهِيرٗا
Stay in your houses, and do not flaunt (yourselves) with the flaunting of the former ignorance, but observe the prayer and give the alms, and obey God and His messenger. God only wishes to take away the abomination from you, People of the House, and to purify you completely.
وَقَرۡنَ
Stay
وَقِرۡنَ
settle, revered
The vowel change from a fatha (qarna) to a kasra (qirna) shifts the morphological derivation from the root 'qarara' (to stay) to 'waqara' (to be settled with dignity and reverence).
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways, Susi
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا نَكَحۡتُمُ ٱلۡمُؤۡمِنَٰتِ ثُمَّ طَلَّقۡتُمُوهُنَّ مِن قَبۡلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمۡ عَلَيۡهِنَّ مِنۡ عِدَّةٖ تَعۡتَدُّونَهَاۖ فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحٗا جَمِيلٗا
You who believe! When you marry believing women (and) then divorce them before you touch them, you have no waiting period to count for them. So make provision for them, and release them gracefully.
تَمَسُّوهُنَّ
you touch them
تُمَاسُّوهُنَّ
having touched each other
The variant adds an Alif and changes the vowel on the initial Ta (shifting from Form I to Form III), which introduces a reciprocal meaning ('mutually touching' or 'having touched each other') rather than a one-sided action.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
رَبَّنَآ ءَاتِهِمۡ ضِعۡفَيۡنِ مِنَ ٱلۡعَذَابِ وَٱلۡعَنۡهُمۡ لَعۡنٗا كَبِيرٗا
Our Lord, give them a double (share) of the punishment, and curse them with a great curse!’
كَبِيرٗا
great
كَثِيراٗ
a lot of
The difference lies in the diacritical dots on the second letter (ba' with one dot below vs. tha' with three dots above), changing the word 'kabīran' (great in magnitude) to 'kathīran' (many/a lot of in quantity).
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَقَالَ ٱلَّذِينَ كَفَرُواْ لَا تَأۡتِينَا ٱلسَّاعَةُۖ قُلۡ بَلَىٰ وَرَبِّي لَتَأۡتِيَنَّكُمۡ عَٰلِمِ ٱلۡغَيۡبِۖ لَا يَعۡزُبُ عَنۡهُ مِثۡقَالُ ذَرَّةٖ فِي ٱلسَّمَٰوَٰتِ وَلَا فِي ٱلۡأَرۡضِ وَلَآ أَصۡغَرُ مِن ذَٰلِكَ وَلَآ أَكۡبَرُ إِلَّا فِي كِتَٰبٖ مُّبِينٖ
Those who disbelieve say, ‘The Hour will not come upon us.’ Say: ‘Yes indeed! By my Lord! It will indeed come to you! (He is the) Knower of the unseen. Not (even) the weight of a speck in the heavens and the earth escapes from Him, nor (is there anything) smaller than that or greater, except (that it is recorded) in a clear Book
عَٰلِمِ
Knower
عَلَّٰمِ
Superb Knower
The word changes from the active participle 'عَٰلِمِ' (Knower) to the intensive morphological form 'عَلَّٰمِ' (Superb Knower), emphasizing the vastness and perfection of Allah's knowledge.
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad
وَٱلَّذِينَ سَعَوۡ فِيٓ ءَايَٰتِنَا مُعَٰجِزِينَ أُوْلَـٰٓئِكَ لَهُمۡ عَذَابٞ مِّن رِّجۡزٍ أَلِيمٞ
But those who strive against Our signs to obstruct (them), those – for them (there is) a punishment of painful wrath.
مُعَٰجِزِينَ
to obstruct (them)
مُعَجِّزِينَ
attempting to thwart
The word changes from the Form III active participle 'mu'aajizeen' (striving to obstruct) to the Form II active participle 'mu'ajjizeen' (attempting to thwart or attribute weakness). Because the alif is typically omitted in the Uthmanic rasm (written as معجزين), the difference is realized through vowelization (harakat) and the addition of a shadda.
Bazzi, Duri Abu 'Amr, Qunbul, Susi
فَقَالُواْ رَبَّنَا بَٰعِدۡ بَيۡنَ أَسۡفَارِنَا وَظَلَمُوٓاْ أَنفُسَهُمۡ فَجَعَلۡنَٰهُمۡ أَحَادِيثَ وَمَزَّقۡنَٰهُمۡ كُلَّ مُمَزَّقٍۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّكُلِّ صَبَّارٖ شَكُورٖ
But they said, ‘Our Lord, lengthen (the distance) between our journeys.’ They did themselves evil, so We made them legendary, and We tore them completely to pieces. Surely in that are signs indeed for every patient (and) thankful one.
رَبَّنَا بَٰعِدۡ
Our Lord, lengthen
رَبُّنَا بَٰعَدَ
Our Lord has lengthened
Hafs reads 'rabbanaa' in the accusative case as a vocative (calling out) and 'baa'id' as an imperative verb (a supplication). The variant reads 'rabbunaa' in the nominative case as the subject and 'baa'ada' as a past tense verb, changing the sentence from a plea to a declarative statement.
Rawh, Ruways
وَلَقَدۡ صَدَّقَ عَلَيۡهِمۡ إِبۡلِيسُ ظَنَّهُۥ فَٱتَّبَعُوهُ إِلَّا فَرِيقٗا مِّنَ ٱلۡمُؤۡمِنِينَ
Certainly Iblīs confirmed his conjecture about them, and they followed him, except for a group of the believers.
صَدَّقَ
confirmed
صَدَقَ
was confirmed
The verb changes from Form II (saddaqa - to actively confirm/verify) to Form I (sadaqa - to be true/speak the truth), shifting the meaning from Iblis actively confirming his assumption to his assumption simply being true or confirmed.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَٱلَّذِينَ يَسۡعَوۡنَ فِيٓ ءَايَٰتِنَا مُعَٰجِزِينَ أُوْلَـٰٓئِكَ فِي ٱلۡعَذَابِ مُحۡضَرُونَ
But those who strive against Our signs to obstruct (them) – those will be brought forward to the punishment.
مُعَٰجِزِينَ
to obstruct (them)
مُعَجِّزِينَ
attempting to thwart (God)
The Hafs reading uses the Form III active participle مُعَٰجِزِينَ (mu'ājizīn), meaning 'to obstruct' or 'strive to thwart'. The variant reads it as a Form II active participle مُعَجِّزِينَ (mu'ajjizīn), meaning 'attempting to thwart' or 'attributing weakness'. Since the 'Uthmani skeletal text (rasm) is identical (معجزين), the difference is based on vowels, the dagger alif, and the shaddah, shifting the grammatical form and semantic nuance.
Bazzi, Duri Abu 'Amr, Qunbul, Susi
إِذۡ أَرۡسَلۡنَآ إِلَيۡهِمُ ٱثۡنَيۡنِ فَكَذَّبُوهُمَا فَعَزَّزۡنَا بِثَالِثٖ فَقَالُوٓاْ إِنَّآ إِلَيۡكُم مُّرۡسَلُونَ
When We sent two men to them, and they called them liars, We reinforced (them) with a third. They said, ‘Surely we are envoys to you.’
فَعَزَّزۡنَا
We reinforced
فَعَزَزۡنَا
We overpowered
The Hafs reading uses a Form II verb with a shadda (tashdid), meaning 'We reinforced'. The variant reading uses a Form I verb without the shadda (takhfeef), shifting the meaning to 'We overpowered' or 'We prevailed'.
Shu'bah
قَالُواْ طَـٰٓئِرُكُم مَّعَكُمۡ أَئِن ذُكِّرۡتُمۚ بَلۡ أَنتُمۡ قَوۡمٞ مُّسۡرِفُونَ
They said, ‘Your evil omen refers to yourselves. If you had taken heed – No! You are a wanton people!’
أَئِن ذُكِّرۡتُم
If you had taken heed
أَأَن ذُكِّرۡتُم
Is it because you were mentioned
The vowel on the second hamza changes from a kasra (إِ) to a fatha (أَ), shifting the particle from a conditional 'if' to a causative 'because'. Additionally, the verb's translation shifts from 'taken heed' to 'were mentioned'.
Ibn Jummaz, Ibn Wardan
وَإِن كُلّٞ لَّمَّا جَمِيعٞ لَّدَيۡنَا مُحۡضَرُونَ
But every one of them will be brought forward before Us.
لَّمَّا
But
لَّمَا
all together
Hafs reads 'lammā' with a shaddah, functioning as an exceptive particle ('but' or 'except') following a negative 'in'. The variant reads 'lamā' without a shaddah, where the lam is emphatic and the sentence is an affirmative declaration.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
هُمۡ وَأَزۡوَٰجُهُمۡ فِي ظِلَٰلٍ عَلَى ٱلۡأَرَآئِكِ مُتَّكِـُٔونَ
– they and their spouses – reclining on couches in (places of) shade.
ظِلَٰلٍ
shade
ظُلَلٍ
sunshades
The word changes from 'zhilāl' (shades) to 'zhulal' (sunshades or canopies). This is reflected by a change in vowels and the omission of the spoken alif, while the Uthmanic consonantal skeleton (rasm) remains 'ظلل'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
لَّا يَسَّمَّعُونَ إِلَى ٱلۡمَلَإِ ٱلۡأَعۡلَىٰ وَيُقۡذَفُونَ مِن كُلِّ جَانِبٖ
They do not listen to the exalted Assembly,
يَسَّمَّعُونَ
listen
يَسْمَعُونَ
hear
The Hafs reading uses an assimilated Form V verb indicating intentional effort ('listen'), while the variant uses a Form I verb indicating general perception ('hear').
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
أَءِذَا مِتۡنَا وَكُنَّا تُرَابٗا وَعِظَٰمًا أَءِنَّا لَمَبۡعُوثُونَ
When we are dead, and turned to dust and bones, shall we indeed be raised up?
مِتۡنَا
are dead
مُتۡنَا
have died
The vowel change on the meem from kasra (mitna) to damma (mutna) subtly shifts the morphological nuance from a state of being dead to the perfect action of having died.
Hisham, Ibn Dhakwan
أَوَءَابَآؤُنَا ٱلۡأَوَّلُونَ
And our fathers of old (too)?’
أَوَ
And
أَوْ
Or
The change from a fatha to a sukoon on the letter waw changes the meaning from 'awa' (interrogative 'a' + 'wa' meaning 'and') to 'aw' (meaning 'or').
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun
أَءِذَا مِتۡنَا وَكُنَّا تُرَابٗا وَعِظَٰمًا أَءِنَّا لَمَدِينُونَ
When we are dead, and turned to dust and bones, shall we indeed be judged?”’
مِتۡنَا
are dead
مُتۡنَا
have died
The vowel on the meem changes from kasrah in Hafs (translated as the state of being dead) to dammah in the variant (translated as the action of having died).
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan
فَأَقۡبَلُوٓاْ إِلَيۡهِ يَزِفُّونَ
Then they came running to him.
يَزِفُّونَ
running
يُزِفُّونَ
urging (each other) to dash
The prefix vowel changes from a fatha in Hafs (yaziffūn, Form I, meaning 'running') to a damma in the variant (yuziffūn, Form IV), shifting the meaning to 'causing to run' or 'urging to dash'.
Khalaf, Khallad
فَلَمَّا بَلَغَ مَعَهُ ٱلسَّعۡيَ قَالَ يَٰبُنَيَّ إِنِّيٓ أَرَىٰ فِي ٱلۡمَنَامِ أَنِّيٓ أَذۡبَحُكَ فَٱنظُرۡ مَاذَا تَرَىٰۚ قَالَ يَـٰٓأَبَتِ ٱفۡعَلۡ مَا تُؤۡمَرُۖ سَتَجِدُنِيٓ إِن شَآءَ ٱللَّهُ مِنَ ٱلصَّـٰبِرِينَ
When he had reached the (age of) running with him, he said, ‘My son! Surely I saw in a dream that I am going to sacrifice you. So look, what do you think?’ He said, ‘My father! Do what you are commanded. You will find me, if God pleases, one of the patient.’
تَرَىٰ
do you think
تُرِي
would you show
The change in vowels shifts the verb from Form I 'tarā' (to see/think) to Form IV 'turī' (to show/point out), slightly altering the semantic focus of the question.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
أَفَلَا تَذَكَّرُونَ
Will you not take heed?
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant adds a shadda (tashdeed) to the letter dhal, indicating the assimilation of an original 'ta' prefix (from tatadhakkarūna). This morphological intensification shifts the meaning from simply taking heed to an intensified, continuous act of remembering.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
هَٰذَا فَوۡجٞ مُّقۡتَحِمٞ مَّعَكُمۡ لَا مَرۡحَبَۢا بِهِمۡۚ إِنَّهُمۡ صَالُواْ ٱلنَّارِ
‘This is a crowd rushing in with you – for them (there is) no welcoming. Surely they will burn in the Fire.’
ٱلنَّارِ
the Fire
اُ۬لنّ۪ارِ
the Fire
The Arabic difference is solely phonetic/orthographic (the dot indicates Imalah/Taqlil of the vowel in Warsh reading), with no actual change in meaning. Note: The Variant English provided in the prompt is misaligned and actually translates the variant of the previous verse (38:58), 'wa ukharu' (and others).
Duri Abu 'Amr, Rawh, Ruways, Susi
إِنَّ ذَٰلِكَ لَحَقّٞ تَخَاصُمُ أَهۡلِ ٱلنَّارِ
Surely that is true indeed – the disputing of the companions of the Fire.
ٱلنَّارِ
the Fire
اِ۬لنّ۪ارِ
the Fire
The difference is purely phonetic, featuring Imālah/Taqlīl (vowel deflection) in the Warsh transmission, indicated by the special diacritic mark. The meaning remains exactly the same ('the Fire'). Note: The variant English translation provided in the prompt erroneously corresponds to the preceding verse (38:63), not 38:64.
Duri Abu 'Amr, Rawh, Ruways, Susi
ٱلنَّارِ
the Fire
اِ۬لنّ۪ارِۖ
the Fire
The difference is purely phonetic (Imalah/Taqleel on the vowel of Al-Nar), with no actual change in meaning. Note: The variant English provided in the prompt incorrectly corresponds to the previous verse (38:63), while the Arabic matches 38:64.
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
۞وَإِذَا مَسَّ ٱلۡإِنسَٰنَ ضُرّٞ دَعَا رَبَّهُۥ مُنِيبًا إِلَيۡهِ ثُمَّ إِذَا خَوَّلَهُۥ نِعۡمَةٗ مِّنۡهُ نَسِيَ مَا كَانَ يَدۡعُوٓاْ إِلَيۡهِ مِن قَبۡلُ وَجَعَلَ لِلَّهِ أَندَادٗا لِّيُضِلَّ عَن سَبِيلِهِۦۚ قُلۡ تَمَتَّعۡ بِكُفۡرِكَ قَلِيلًا إِنَّكَ مِنۡ أَصۡحَٰبِ ٱلنَّارِ
When hardship touches a person, he calls on his Lord, turning to Him (in repentance). Then, when He bestows blessing on him from Himself, he forgets what he was calling to Him for before, and sets up rivals to God to lead (people) astray from His way. Say: ‘Enjoy (life) in your disbelief for a little. Surely you will be one of the companions of the Fire.’
لِّيُضِلَّ
to lead astray
لِّيَضِلَّ
to stray
The verb changes from Form IV with a damma on the ya (li-yudilla, meaning 'to lead others astray') to Form I with a fatha on the ya (li-yadilla, meaning 'to stray oneself').
Bazzi, Duri Abu 'Amr, Qunbul, Ruways, Susi
أَمَّنۡ هُوَ قَٰنِتٌ ءَانَآءَ ٱلَّيۡلِ سَاجِدٗا وَقَآئِمٗا يَحۡذَرُ ٱلۡأٓخِرَةَ وَيَرۡجُواْ رَحۡمَةَ رَبِّهِۦۗ قُلۡ هَلۡ يَسۡتَوِي ٱلَّذِينَ يَعۡلَمُونَ وَٱلَّذِينَ لَا يَعۡلَمُونَۗ إِنَّمَا يَتَذَكَّرُ أُوْلُواْ ٱلۡأَلۡبَٰبِ
Or is he who is obedient in the hours of the night, prostrating himself and standing, bewaring the Hereafter and hoping for the mercy of his Lord [. . .]? Say: ‘Are those who know and those who do not know equal?’ Only those with understanding take heed.
أَمَّنۡ
Or is he who
أَمَنْ
What about one who
Hafs reads with a shaddah on the meem (amman, combining 'am' and 'man'), meaning 'Or is he who'. The variant reads without a shaddah (a-man, combining the interrogative 'a' and 'man'), meaning 'Is he who' or 'What about one who'.
Bazzi, Qalun, Qunbul, Warsh
وَسِيقَ ٱلَّذِينَ كَفَرُوٓاْ إِلَىٰ جَهَنَّمَ زُمَرًاۖ حَتَّىٰٓ إِذَا جَآءُوهَا فُتِحَتۡ أَبۡوَٰبُهَا وَقَالَ لَهُمۡ خَزَنَتُهَآ أَلَمۡ يَأۡتِكُمۡ رُسُلٞ مِّنكُمۡ يَتۡلُونَ عَلَيۡكُمۡ ءَايَٰتِ رَبِّكُمۡ وَيُنذِرُونَكُمۡ لِقَآءَ يَوۡمِكُمۡ هَٰذَاۚ قَالُواْ بَلَىٰ وَلَٰكِنۡ حَقَّتۡ كَلِمَةُ ٱلۡعَذَابِ عَلَى ٱلۡكَٰفِرِينَ
Those who disbelieved will be driven in companies into Gehenna, until, when they have come to it, its gates will be opened, and its keepers will say to them: ‘Did messengers not come to you from among you, reciting to you the signs of your Lord and warning you about the meeting of this Day of yours?’ They will say, ‘Yes indeed! But the word of punishment has proved true against the disbelievers.’
فُتِحَتۡ
opened
فُتِّحَتَ
opened wide
The variant reads with a shadda on the letter ta' (Form II), which conveys an intensive or extensive action ('opened wide' or 'flung open'). Hafs reads without the shadda (Form I), indicating a simple opening.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Susi, Warsh
وَسِيقَ ٱلَّذِينَ ٱتَّقَوۡاْ رَبَّهُمۡ إِلَى ٱلۡجَنَّةِ زُمَرًاۖ حَتَّىٰٓ إِذَا جَآءُوهَا وَفُتِحَتۡ أَبۡوَٰبُهَا وَقَالَ لَهُمۡ خَزَنَتُهَا سَلَٰمٌ عَلَيۡكُمۡ طِبۡتُمۡ فَٱدۡخُلُوهَا خَٰلِدِينَ
But those who guarded (themselves) against their Lord will be driven in companies into the Garden, until, when they have come to it, and its gates will be opened, and its keepers will say to them: ‘Peace (be) upon you! You have been good, so enter it, to remain (there).’
وَفُتِحَتۡ
opened
وَفُتِّحَتَ
opened wide
The variant adds a shadda to the letter ta', changing the verb to Form II, which intensifies the action from 'opened' to 'opened wide'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Susi, Warsh
هُوَ ٱلَّذِي يُرِيكُمۡ ءَايَٰتِهِۦ وَيُنَزِّلُ لَكُم مِّنَ ٱلسَّمَآءِ رِزۡقٗاۚ وَمَا يَتَذَكَّرُ إِلَّا مَن يُنِيبُ
He (it is) who shows you His signs, and sends down provision for you from the sky, but no one takes heed except the one who turns (in repentance).
يُنَزِّلُ
sends down
يُنزِلُ
sends down
The verb changes from Form II (yunazzilu), which can imply continuous or gradual sending, to Form IV (yunzilu), which signifies the general or singular action of sending down.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
ٱلنَّارُ يُعۡرَضُونَ عَلَيۡهَا غُدُوّٗا وَعَشِيّٗاۚ وَيَوۡمَ تَقُومُ ٱلسَّاعَةُ أَدۡخِلُوٓاْ ءَالَ فِرۡعَوۡنَ أَشَدَّ ٱلۡعَذَابِ
The Fire – they will be presented to it morning and evening. On the Day when the Hour strikes: ‘Cause the house of Pharaoh to enter the harshest punishment!’
أَدۡخِلُوٓاْ
Cause ... to enter
ٱدۡخُلُواْ
Enter
Hafs uses the Form IV imperative 'adkhilū' (cause to enter), where the command is directed at the angels to throw Pharaoh's people into the Fire. The variant uses the Form I imperative 'udkhulū' (enter), which shifts the address directly to Pharaoh's people, treating 'house of Pharaoh' as a vocative.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Shu'bah, Susi
وَمِنۡ ءَايَٰتِهِۦٓ أَنَّكَ تَرَى ٱلۡأَرۡضَ خَٰشِعَةٗ فَإِذَآ أَنزَلۡنَا عَلَيۡهَا ٱلۡمَآءَ ٱهۡتَزَّتۡ وَرَبَتۡۚ إِنَّ ٱلَّذِيٓ أَحۡيَاهَا لَمُحۡيِ ٱلۡمَوۡتَىٰٓۚ إِنَّهُۥ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ
(Another) of His signs is that you see the earth barren, (and) then, when We send down water on it, it stirs and swells. Surely the One who gives it life is indeed the giver of life to the dead. Surely He is powerful over everything.
رَبَتۡ
swells
رَبَأَتۡ
becomes higher
Hafs reads 'rabat' (from the root R-B-W) meaning 'swells' or 'grows', while the variant reads 'raba'at' with a hamzah (from the root R-B-') meaning 'rises' or 'becomes higher'.
Ibn Jummaz, Ibn Wardan
تَكَادُ ٱلسَّمَٰوَٰتُ يَتَفَطَّرۡنَ مِن فَوۡقِهِنَّۚ وَٱلۡمَلَـٰٓئِكَةُ يُسَبِّحُونَ بِحَمۡدِ رَبِّهِمۡ وَيَسۡتَغۡفِرُونَ لِمَن فِي ٱلۡأَرۡضِۗ أَلَآ إِنَّ ٱللَّهَ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ
The heavens are nearly torn apart from above, when the angels glorify their Lord with praise, and ask forgiveness for those on the earth. Is it not a fact that God – He is the Forgiving, the Compassionate?
يَتَفَطَّرۡنَ
torn apart
يَنفَطِرۡنَ
split apart
The verb changes from Form V (yatafaṭṭarna) to Form VII (yanfaṭirna) due to a change in diacritical dots on the second letter (from ta' to nun) and vowels. Both share the same skeletal script (rasm) but the form shift slightly alters the nuance from 'torn apart' to 'split apart'.
Duri Abu 'Amr, Rawh, Ruways, Shu'bah, Susi
۞وَلَوۡ بَسَطَ ٱللَّهُ ٱلرِّزۡقَ لِعِبَادِهِۦ لَبَغَوۡاْ فِي ٱلۡأَرۡضِ وَلَٰكِن يُنَزِّلُ بِقَدَرٖ مَّا يَشَآءُۚ إِنَّهُۥ بِعِبَادِهِۦ خَبِيرُۢ بَصِيرٞ
If God were to extend (His) provision to His servants, they would indeed act oppressively on the earth, but He sends down in measure whatever He pleases. Surely He is aware of His servants (and) sees (them).
يُنَزِّلُ
He sends down
يُنزِلُ
He sends down
The verb shifts from Form II (yunazzilu), which implies a gradual or repeated sending down, to Form IV (yunzilu), which indicates sending down as a single or absolute act. Both share the same root letters and basic meaning.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
وَهُوَ ٱلَّذِي يُنَزِّلُ ٱلۡغَيۡثَ مِنۢ بَعۡدِ مَا قَنَطُواْ وَيَنشُرُ رَحۡمَتَهُۥۚ وَهُوَ ٱلۡوَلِيُّ ٱلۡحَمِيدُ
He (it is) who sends down the rain after they have despaired, and displays His mercy. He is the Ally, the Praiseworthy.
يُنَزِّلُ
sends down
يُنزِلُ
sends down
The verb changes from Form II (يُنَزِّلُ, implying gradual or continuous descent) to Form IV (يُنزِلُ, implying general descent), shifting the semantic nuance.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways, Susi
أَفَنَضۡرِبُ عَنكُمُ ٱلذِّكۡرَ صَفۡحًا أَن كُنتُمۡ قَوۡمٗا مُّسۡرِفِينَ
Shall We strike the Reminder away from you, on the excuse that you have been a wanton people?
أَن
on the excuse that
اِن
if
The vowel on the hamza changes from a fathah (أَن, 'an') meaning 'because' or 'that', to a kasrah (إِن, 'in') meaning 'if', shifting the statement from providing a reason to a conditional condition.
Abu Al-Harith, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Warsh
ٱلَّذِي جَعَلَ لَكُمُ ٱلۡأَرۡضَ مَهۡدٗا وَجَعَلَ لَكُمۡ فِيهَا سُبُلٗا لَّعَلَّكُمۡ تَهۡتَدُونَ
(It is He) who made the earth as a cradle for you, and made (path)ways in it for you, so that you might be guided,
مَهۡدٗا
cradle
مِهَٰداٗ
resting place
The word changes from 'mahdan' (cradle) to 'mihadan' (resting place) through a change in voweling and the addition of an alif, shifting the imagery slightly from a cradle to an expansive resting place.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
۞قَٰلَ أَوَلَوۡ جِئۡتُكُم بِأَهۡدَىٰ مِمَّا وَجَدتُّمۡ عَلَيۡهِ ءَابَآءَكُمۡۖ قَالُوٓاْ إِنَّا بِمَآ أُرۡسِلۡتُم بِهِۦ كَٰفِرُونَ
He said, ‘Even if I bring you better guidance than what you found your fathers (set) on?’ They said, ‘Surely we are disbelievers in what you are sent with.’
قَٰلَ
He said
قُلَ
Saysg
The verb changes from the third-person past tense 'He said' (qaala) to the second-person singular imperative 'Say' (qul).
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَزُخۡرُفٗاۚ وَإِن كُلُّ ذَٰلِكَ لَمَّا مَتَٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۚ وَٱلۡأٓخِرَةُ عِندَ رَبِّكَ لِلۡمُتَّقِينَ
and (all manner of) decoration. Yet all that is but the enjoyment of this present life – the Hereafter with your Lord is for the ones who guard (themselves).
لَمَّا
but
لَمَا
merely
The presence of a shadda in Hafs (lammā) implies restriction ('but' or 'except') following a negative particle, whereas its absence in the variant (lamā) functions as an emphatic prefix indicating affirmation ('indeed/merely').
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
۞وَلَمَّا ضُرِبَ ٱبۡنُ مَرۡيَمَ مَثَلًا إِذَا قَوۡمُكَ مِنۡهُ يَصِدُّونَ
When the son of Mary is cited as an example, suddenly your people keep (others) from it,
يَصِدُّونَ
keep (others) from it
يَصُدُّونَ
barred (themselves and others)
The vowel on the letter Saad changes from a kasrah (يَصِدُّونَ) to a dammah (يَصُدُّونَ), shifting the root meaning nuance from laughing/clamoring or keeping away, to actively barring themselves and others.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Warsh
فَذَرۡهُمۡ يَخُوضُواْ وَيَلۡعَبُواْ حَتَّىٰ يُلَٰقُواْ يَوۡمَهُمُ ٱلَّذِي يُوعَدُونَ
So leave them! Let them banter and jest, until they meet their Day which they are promised.
يُلَٰقُواْ
meet
يَلۡقَوۡاْ
encounter
Hafs uses the Form III verb يُلَٰقُواْ (yulāqū) meaning 'to meet', while the variant uses the Form I verb يَلۡقَوۡاْ (yalqaw) meaning 'to encounter'. The Uthmani rasm (يلقوا) remains identical, differing only in the vowels and the dagger alif.
Ibn Jummaz, Ibn Wardan
ذُقۡ إِنَّكَ أَنتَ ٱلۡعَزِيزُ ٱلۡكَرِيمُ
‘Taste (it)! Surely you are the mighty, the honorable!
إِنَّكَ
Surely you
أَنَّكَ
that you
The vowel on the hamza changes from a kasra (innaka) to a fatha (annaka). This shifts the grammar from starting a new declarative sentence ('Surely you...') to a subordinating clause indicating reason ('because/that you...').
Abu Al-Harith, Duri Al-Kisa'i
وَقَالُواْ مَا هِيَ إِلَّا حَيَاتُنَا ٱلدُّنۡيَا نَمُوتُ وَنَحۡيَا وَمَا يُهۡلِكُنَآ إِلَّا ٱلدَّهۡرُۚ وَمَا لَهُم بِذَٰلِكَ مِنۡ عِلۡمٍۖ إِنۡ هُمۡ إِلَّا يَظُنُّونَ
But they say, ‘There is nothing but our present life. We die, and we live, and nothing destroys us but time.’ They have no knowledge about that. They only conjecture.
هُمۡ
They
هُمُۥٓ
They
There is no actual semantic shift; the difference is purely phonetic (Silat Mim al-Jam' in Warsh recitation) adding a vowel sound to the plural pronoun. Note: The provided Variant English incorrectly translates the previous verse (45:23) rather than 45:24.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
قَالَ إِنَّمَا ٱلۡعِلۡمُ عِندَ ٱللَّهِ وَأُبَلِّغُكُم مَّآ أُرۡسِلۡتُ بِهِۦ وَلَٰكِنِّيٓ أَرَىٰكُمۡ قَوۡمٗا تَجۡهَلُونَ
He said, ‘The knowledge (of it) is only with God. I deliver to you what I was sent with, but I see you are an ignorant people.’
وَأُبَلِّغُكُم
deliver
وَأُبۡلِغُكُم
compile and proclaim
The Hafs reading uses the Form II verb 'أُبَلِّغُكُم' (uballighukum, with a fatha on the ba and a shaddah on the lam), emphasizing the active delivery of the message. The variant uses the Form IV verb 'أُبۡلِغُكُم' (ublighukum, with a sukoon on the ba and no shaddah), shifting the nuance toward compiling and proclaiming the message.
Duri Abu 'Amr, Susi
مَّثَلُ ٱلۡجَنَّةِ ٱلَّتِي وُعِدَ ٱلۡمُتَّقُونَۖ فِيهَآ أَنۡهَٰرٞ مِّن مَّآءٍ غَيۡرِ ءَاسِنٖ وَأَنۡهَٰرٞ مِّن لَّبَنٖ لَّمۡ يَتَغَيَّرۡ طَعۡمُهُۥ وَأَنۡهَٰرٞ مِّنۡ خَمۡرٖ لَّذَّةٖ لِّلشَّـٰرِبِينَ وَأَنۡهَٰرٞ مِّنۡ عَسَلٖ مُّصَفّٗىۖ وَلَهُمۡ فِيهَا مِن كُلِّ ٱلثَّمَرَٰتِ وَمَغۡفِرَةٞ مِّن رَّبِّهِمۡۖ كَمَنۡ هُوَ خَٰلِدٞ فِي ٱلنَّارِ وَسُقُواْ مَآءً حَمِيمٗا فَقَطَّعَ أَمۡعَآءَهُمۡ
A parable of the Garden which is promised to the ones who guard (themselves): In it (there are) rivers of water without pollution, and rivers of milk – its taste does not change – and rivers of wine – delicious to the drinkers – and rivers of purified honey. In it (there is) every (kind of) fruit for them, and forgiveness from their Lord. (Are they) like those who remain in the Fire? They are given boiling water to drink, and it cuts their insides (to pieces).
ءَاسِنٖ
pollution
أَسِنٖ
staling
The Hafs recitation uses the active participle 'āsin' (polluted/stagnant), whereas the variant uses the adjective form 'asin' (staling/altered). The difference is in the inclusion of the Alif, slightly shifting the morphological form while retaining a similar core meaning.
Bazzi, Qunbul
ذَٰلِكَ بِأَنَّهُمۡ قَالُواْ لِلَّذِينَ كَرِهُواْ مَا نَزَّلَ ٱللَّهُ سَنُطِيعُكُمۡ فِي بَعۡضِ ٱلۡأَمۡرِۖ وَٱللَّهُ يَعۡلَمُ إِسۡرَارَهُمۡ
That is because they said to those who disliked what God had sent down, ‘We will obey you in part of the matter’ – but God knows their secrets.
إِسۡرَارَهُمۡ
their secrets
أَسۡرَارَهُمۡ
their secrets
The vowel on the alif changes from a kasrah to a fathah, shifting the word from a verbal noun ('their keeping secret') to a plural noun ('their secrets').
Duri Abu 'Amr, Susi
وَمِنَ ٱلَّيۡلِ فَسَبِّحۡهُ وَأَدۡبَٰرَ ٱلسُّجُودِ
And glorify Him during part of the night, and at the ends of the prostration.
أَدۡبَٰرَ
ends
إِدْبَٰرَ
ends
Changing the vowel on the initial hamza from a fatha in Hafs to a kasra in the variant shifts the grammatical form from the plural noun 'adbār' (ends/backs) to the verbal noun 'idbār' (retreating/departing).
Bazzi, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Warsh
يَوۡمَ تَشَقَّقُ ٱلۡأَرۡضُ عَنۡهُمۡ سِرَاعٗاۚ ذَٰلِكَ حَشۡرٌ عَلَيۡنَا يَسِيرٞ
On the Day when the earth is split open from them, (and they come forth from the graves) rushing – that is an easy gathering for Us.
تَشَقَّقُ
is split open
تَشَّقَّقُ
vigorously ruptures open
Hafs reads with a lightened 'shin' (tashaqqaqu), whereas the variant reads with a shadda on the 'shin' (tashshaqqaqu), representing the assimilation of an original second 'ta' (tatashaqqaqu). This morphological intensification shifts the meaning from a standard splitting to a more severe and vigorous rupturing.
Bazzi, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Warsh
فَعَتَوۡاْ عَنۡ أَمۡرِ رَبِّهِمۡ فَأَخَذَتۡهُمُ ٱلصَّـٰعِقَةُ وَهُمۡ يَنظُرُونَ
But they disdained the command of their Lord, and the thunderbolt took them while they were looking on,
ٱلصَّٰعِقَةُ
the thunderbolt
ٱلصَّعۡقَةُ
the strike of lightning
The Hafs reading uses 'ٱلصَّٰعِقَةُ' (the thunderbolt), which is an active noun form. The variant omits the Alif to read 'ٱلصَّعۡقَةُ' (the strike of lightning/blast), changing it to a verbal noun of instance (masdar marrah) that indicates a single, sudden strike.
Abu Al-Harith, Duri Al-Kisa'i
وَمِن كُلِّ شَيۡءٍ خَلَقۡنَا زَوۡجَيۡنِ لَعَلَّكُمۡ تَذَكَّرُونَ
And We created pairs of everything, so that you might take heed.
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant adds a shadda (tashdid) to the letter dhal due to the assimilation of an omitted 'ta'. This intensifies the meaning of the verb from simply 'taking heed' to 'constantly remembering'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
إِنَّا كُنَّا مِن قَبۡلُ نَدۡعُوهُۖ إِنَّهُۥ هُوَ ٱلۡبَرُّ ٱلرَّحِيمُ
Surely we used to call on Him before. Surely He – He is the Beneficent, the Compassionate.’
إِنَّهُۥ
Surely He
أَنَّهُۥ
for He
The vowel on the hamzah changes from a kasrah (inna) to a fathah (anna). 'Innahu' initiates a new independent clause ('Surely He...'), whereas 'annahu' introduces a subordinate clause expressing the reason for their prayer ('for/because He...').
Abu Al-Harith, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
فَفَتَحۡنَآ أَبۡوَٰبَ ٱلسَّمَآءِ بِمَآءٖ مُّنۡهَمِرٖ
So We opened the gates of the sky with water pouring (down),
فَفَتَحۡنَآ
opened
فَفَتَّحۡنَآ
widely opened
The variant reads the verb in Form II with a shaddah on the taa (fattaḥnā), intensifying the meaning from a simple opening to opening widely, forcefully, or extensively, whereas Hafs uses the Form I verb (fataḥnā).
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Rawh, Ruways
وَلَقَدۡ عَلِمۡتُمُ ٱلنَّشۡأَةَ ٱلۡأُولَىٰ فَلَوۡلَا تَذَكَّرُونَ
Certainly you have known the first growth. Why will you not take heed?
تَذَكَّرُونَ
take heed
تَذَّكَّرُونَ
constantly remember
The variant adds a shadda (tashdid) to the dhal, which represents the assimilation of an original second 'ta' (tata-dhakkarun). This shifts the meaning to imply an intensified or continuous action of remembering.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
هُوَ ٱلَّذِي يُنَزِّلُ عَلَىٰ عَبۡدِهِۦٓ ءَايَٰتِۭ بَيِّنَٰتٖ لِّيُخۡرِجَكُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِۚ وَإِنَّ ٱللَّهَ بِكُمۡ لَرَءُوفٞ رَّحِيمٞ
He (it is) who sends down on His servant clear signs, so that He may bring you forth from the darkness to the light. Surely God is indeed kind (and) compassionate with you.
يُنَزِّلُ
sends down
يُنزِلُ
sends down
The word changes from Form II (يُنَزِّلُ) to Form IV (يُنزِلُ) through a change in vowels and the removal of the shaddah. While both mean 'sends down', Form II often implies a gradual or repeated revelation, whereas Form IV suggests sending down at once.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
يَوۡمَ يَقُولُ ٱلۡمُنَٰفِقُونَ وَٱلۡمُنَٰفِقَٰتُ لِلَّذِينَ ءَامَنُواْ ٱنظُرُونَا نَقۡتَبِسۡ مِن نُّورِكُمۡ قِيلَ ٱرۡجِعُواْ وَرَآءَكُمۡ فَٱلۡتَمِسُواْ نُورٗاۖ فَضُرِبَ بَيۡنَهُم بِسُورٖ لَّهُۥ بَابُۢ بَاطِنُهُۥ فِيهِ ٱلرَّحۡمَةُ وَظَٰهِرُهُۥ مِن قِبَلِهِ ٱلۡعَذَابُ
On the Day when the hypocrite men and the hypocrite women will say to those who believed: ‘Wait for us! Let us borrow your light!’ It will be said, ‘Turn back and search for a light!’ And a wall with a door will be set up between them: on the inside of it (there is) mercy, and on the outside of it – facing (it) – (there is) the punishment.
ٱنظُرُونَا
Wait for us
أَنظِرُونَا
Reprieve us
Hafs reads the verb in Form I as 'unzhurūnā' (wait for us / look at us), starting with a hamzat waṣl. The variant reads it in Form IV as 'anzhirūnā' (grant us respite / reprieve us), starting with a hamzat qaṭ' and changing the vowels, which subtly shifts the meaning from asking someone to wait, to asking for an extension of time.
Khalaf, Khallad
۞أَلَمۡ يَأۡنِ لِلَّذِينَ ءَامَنُوٓاْ أَن تَخۡشَعَ قُلُوبُهُمۡ لِذِكۡرِ ٱللَّهِ وَمَا نَزَلَ مِنَ ٱلۡحَقِّ وَلَا يَكُونُواْ كَٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ مِن قَبۡلُ فَطَالَ عَلَيۡهِمُ ٱلۡأَمَدُ فَقَسَتۡ قُلُوبُهُمۡۖ وَكَثِيرٞ مِّنۡهُمۡ فَٰسِقُونَ
Is it not time for those who believe that their hearts become humble before the Reminder of God, and (before) what has come down of the truth, and (that) they not be like those to whom the Book was given before, and for whom the time lasted too long, so that their hearts became hard, and many of them were wicked?
نَزَلَ
has come down
نَزَّلَ
He bestowed from on high
Hafs uses the Form I intransitive verb 'nazala' (it came down), making 'what' the subject. The variant uses the Form II transitive verb 'nazzala' (He bestowed/sent down), making Allah the implied subject and 'what' the object.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Shu'bah, Susi
إِنَّ ٱلۡمُصَّدِّقِينَ وَٱلۡمُصَّدِّقَٰتِ وَأَقۡرَضُواْ ٱللَّهَ قَرۡضًا حَسَنٗا يُضَٰعَفُ لَهُمۡ وَلَهُمۡ أَجۡرٞ كَرِيمٞ
Surely the charitable men and the charitable women, and (those who) have lent to God a good loan – it will be doubled for them, and for them (there will be) a generous reward.
ٱلۡمُصَّدِّقِينَ وَٱلۡمُصَّدِّقَٰتِ
the charitable men and the charitable women
ٱلۡمُصَدِّقِينَ وَٱلۡمُصَدِّقَٰتِ
men who believe and women who believe
The Hafs reading has a shadda on the letter ṣād (assimilated from 'mutaṣaddiqīn', Form V), meaning 'those who give charity'. The variant removes this shadda ('muṣaddiqīn', Form II), shifting the meaning to 'those who believe' or 'affirm the truth'.
Bazzi, Qunbul, Shu'bah
لِّكَيۡلَا تَأۡسَوۡاْ عَلَىٰ مَا فَاتَكُمۡ وَلَا تَفۡرَحُواْ بِمَآ ءَاتَىٰكُمۡۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ مُخۡتَالٖ فَخُورٍ
so that you may not grieve over what eludes you, nor gloat about what has come to you. God does not love anyone who is arrogant (and) boastful,
ءَاتَىٰكُمۡ
has come to you
أَتَىٰكُمۡ
has come to you
Hafs reads with a long 'a' (Form IV 'آتَى', meaning 'He gave you', though translated here as 'has come'), whereas the variant reads with a short 'a' (Form I 'أَتَى', meaning 'it came to you'). This shifts the literal subject from Allah (who gives) to the worldly gains themselves (which come).
Duri Abu 'Amr, Susi
أَلَمۡ تَرَ إِلَى ٱلَّذِينَ نُهُواْ عَنِ ٱلنَّجۡوَىٰ ثُمَّ يَعُودُونَ لِمَا نُهُواْ عَنۡهُ وَيَتَنَٰجَوۡنَ بِٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِ وَمَعۡصِيَتِ ٱلرَّسُولِۖ وَإِذَا جَآءُوكَ حَيَّوۡكَ بِمَا لَمۡ يُحَيِّكَ بِهِ ٱللَّهُ وَيَقُولُونَ فِيٓ أَنفُسِهِمۡ لَوۡلَا يُعَذِّبُنَا ٱللَّهُ بِمَا نَقُولُۚ حَسۡبُهُمۡ جَهَنَّمُ يَصۡلَوۡنَهَاۖ فَبِئۡسَ ٱلۡمَصِيرُ
Do you not see those who were forbidden from secret talk, (and) then return to what they were forbidden, and converse secretly in sin and enmity and disobedience to the messenger? And when they come to you, they greet you with what God does not greet you with, and they say within themselves, ‘If only God would punish us for what we say.’ Gehenna will be enough for them, where they will burn – and it is an evil destination!
وَيَتَنَٰجَوۡنَ
and converse secretly
وَيَنتَجُونَ
They converse with one another secretly
Hafs reads the verb in Form VI (wayatanājawna), emphasizing mutual conversation, whereas the variant reads it in Form VIII (wayantajūna), meaning to hold a secret counsel.
Khalaf, Khallad, Ruways
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا تَنَٰجَيۡتُمۡ فَلَا تَتَنَٰجَوۡاْ بِٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِ وَمَعۡصِيَتِ ٱلرَّسُولِ وَتَنَٰجَوۡاْ بِٱلۡبِرِّ وَٱلتَّقۡوَىٰۖ وَٱتَّقُواْ ٱللَّهَ ٱلَّذِيٓ إِلَيۡهِ تُحۡشَرُونَ
You who believe! When you converse secretly, do not converse in sin and enmity and disobedience to the messenger, but converse in piety and the guarding (of yourselves). Guard (yourselves) against God, to whom you will be gathered.
تَتَنَٰجَوۡاْ
converse
تَنْتَجُواْ
converse with one another secretly
A shift in diacritical dots changes the verb from Form VI (tatanājaw) to Form VIII (tantajū), slightly altering the nuance of reciprocal secret conversation while maintaining the identical Uthmani rasm.
Ruways
إِنَّمَا ٱلنَّجۡوَىٰ مِنَ ٱلشَّيۡطَٰنِ لِيَحۡزُنَ ٱلَّذِينَ ءَامَنُواْ وَلَيۡسَ بِضَآرِّهِمۡ شَيۡـًٔا إِلَّا بِإِذۡنِ ٱللَّهِۚ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ
Secret talk is only from Satan, so that he may cause those who believe to grieve. But he will not harm them at all, except by the permission of God. In God let the believers put their trust.
لِيَحۡزُنَ
cause to grieve
لِيُحْزِنَ
make sad
Hafs reads the verb in Form I (yaḥzuna, with a fatha on the ya and damma on the zay), while the variant reads it in Form IV (yuḥzina, with a damma on the ya and kasra on the zay), shifting the morphological structure and subtly altering the causative nuance.
Qalun, Warsh
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
يُفَصِّلُ
He will separate
The verb changes from the Form I 'yafṣilu' (He will distinguish/judge) to the Form II 'yufaṣṣilu' (He will separate), which involves different vowels and the addition of a shaddah (intensification mark) while keeping the same basic rasm and active voice.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَإِذۡ قَالَ عِيسَى ٱبۡنُ مَرۡيَمَ يَٰبَنِيٓ إِسۡرَـٰٓءِيلَ إِنِّي رَسُولُ ٱللَّهِ إِلَيۡكُم مُّصَدِّقٗا لِّمَا بَيۡنَ يَدَيَّ مِنَ ٱلتَّوۡرَىٰةِ وَمُبَشِّرَۢا بِرَسُولٖ يَأۡتِي مِنۢ بَعۡدِي ٱسۡمُهُۥٓ أَحۡمَدُۖ فَلَمَّا جَآءَهُم بِٱلۡبَيِّنَٰتِ قَالُواْ هَٰذَا سِحۡرٞ مُّبِينٞ
And (remember) when Jesus, son of Mary, said, ‘Sons of Israel! Surely I am the messenger of God to you, confirming what was before me of the Torah, and bringing good news of a messenger who will come after me, whose name will be Aḥmad.’ Then, when he brought them the clear signs, they said, ‘This is clear magic.’
سِحۡرٞ
magic
سَاحِرٞ
sorcerer
The word changes from the verbal noun 'sihr' (magic) to the active participle 'sahir' (sorcerer), shifting the focus of the accusation from the miracles themselves to the person performing them.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ هَلۡ أَدُلُّكُمۡ عَلَىٰ تِجَٰرَةٖ تُنجِيكُم مِّنۡ عَذَابٍ أَلِيمٖ
You who believe! Shall I direct you to a transaction that will rescue you from a painful punishment?
تُنجِيكُم
rescue you
تُنَجِّيكُم
deliver you
Hafs reads the verb in Form IV (tunjīkum) meaning to 'rescue' or 'save', while the variant (read by Ibn 'Amir) reads it in Form II (tunajjīkum) with a shaddah on the jeem, which carries an intensive meaning of 'delivering' or saving repeatedly/powerfully. Both share the same consonantal root (rasm).
Hisham, Ibn Dhakwan
وَإِذَا قِيلَ لَهُمۡ تَعَالَوۡاْ يَسۡتَغۡفِرۡ لَكُمۡ رَسُولُ ٱللَّهِ لَوَّوۡاْ رُءُوسَهُمۡ وَرَأَيۡتَهُمۡ يَصُدُّونَ وَهُم مُّسۡتَكۡبِرُونَ
When it is said to them, ‘Come, the messenger of God will ask forgiveness for you,’ they shake their heads, and you see them turning aside, and they become arrogant.
لَوَّوۡاْ
they shake
لَوَوْاْ
they turn
The Hafs recitation uses the intensive Form II verb with a shaddah (lawwaw), meaning to twist or shake intensely/repeatedly, whereas the variant uses the Form I verb without a shaddah (lawaw), meaning to simply turn.
Qalun, Rawh, Warsh
وَإِذۡ أَسَرَّ ٱلنَّبِيُّ إِلَىٰ بَعۡضِ أَزۡوَٰجِهِۦ حَدِيثٗا فَلَمَّا نَبَّأَتۡ بِهِۦ وَأَظۡهَرَهُ ٱللَّهُ عَلَيۡهِ عَرَّفَ بَعۡضَهُۥ وَأَعۡرَضَ عَنۢ بَعۡضٖۖ فَلَمَّا نَبَّأَهَا بِهِۦ قَالَتۡ مَنۡ أَنۢبَأَكَ هَٰذَاۖ قَالَ نَبَّأَنِيَ ٱلۡعَلِيمُ ٱلۡخَبِيرُ
When the prophet confided a (certain) story to one of his wives, and when she informed (another) about it and God disclosed it to him, he made known part of it, and avoided a part. And when he informed her about it, she said, ‘Who informed you of this?’ He said, ‘The Knowing (and) the Aware informed me.’
عَرَّفَ
made known
عَرَفَ
harbored
The variant removes the shadda on the letter 'ra', changing the verb from Form II (to make known) to Form I (to know/recognize/harbor), shifting the meaning of the Prophet's action regarding the secret.
Abu Al-Harith, Duri Al-Kisa'i
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ تُوبُوٓاْ إِلَى ٱللَّهِ تَوۡبَةٗ نَّصُوحًا عَسَىٰ رَبُّكُمۡ أَن يُكَفِّرَ عَنكُمۡ سَيِّـَٔاتِكُمۡ وَيُدۡخِلَكُمۡ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ يَوۡمَ لَا يُخۡزِي ٱللَّهُ ٱلنَّبِيَّ وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥۖ نُورُهُمۡ يَسۡعَىٰ بَيۡنَ أَيۡدِيهِمۡ وَبِأَيۡمَٰنِهِمۡ يَقُولُونَ رَبَّنَآ أَتۡمِمۡ لَنَا نُورَنَا وَٱغۡفِرۡ لَنَآۖ إِنَّكَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
You who believe! Turn to God in sincere repentance. It may be that your Lord will absolve you of your evil deeds, and cause you to enter Gardens through which rivers flow. On the Day when God will not disgrace the prophet or those who believe with him: their light will run before them, and at their right (hands) [. . .], and they will say, ‘Our Lord, perfect our light for us, and forgive us. Surely You are powerful over everything.’
نَّصُوحًا
sincere
نُّصُوحًا
of sincerity
Hafs reads with a fat-hah on the noon (naṣūḥan), making it an intensive adjective ('sincere'). The variant (read by Shu'bah) reads with a dammah (nuṣūḥan), making it a verbal noun ('sincerity').
Shu'bah
فَلَمَّا رَأَوۡهُ زُلۡفَةٗ سِيٓـَٔتۡ وُجُوهُ ٱلَّذِينَ كَفَرُواْ وَقِيلَ هَٰذَا ٱلَّذِي كُنتُم بِهِۦ تَدَّعُونَ
When they see it near at hand, the faces of those who disbelieve will become sad, and it will be said, ‘This is what you have been calling for.’
تَدَّعُونَ
calling for
تَدْعُونَ
(challengingly) call for
Hafs reads 'tadda'ūna' (Form VIII, with a shaddah on the daal) which carries the meaning of claiming or challengingly calling for something. The variant (read by Ya'qub) reads 'tad'ūna' (Form I, with a sukoon on the daal) meaning simply to call or invoke.
Rawh, Ruways
وَجَآءَ فِرۡعَوۡنُ وَمَن قَبۡلَهُۥ وَٱلۡمُؤۡتَفِكَٰتُ بِٱلۡخَاطِئَةِ
And Pharaoh (too) – and those who were before him, and the overturned (cities) – committed sin,
قَبۡلَهُۥ
before him
قِبَلَهُۥ
on his side
The change in vowels from 'qablahu' (before him) to 'qibalahu' (on his side) shifts the meaning from those who preceded Pharaoh in time to those who were allied with him or in his presence.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Rawh, Ruways, Susi
كَلَّآۖ إِنَّهَا لَظَىٰ
By no means! Surely (there is) a flame,
لَظَىٰ
a flame
لَظ۪ىٰ
a raging fire
The difference is purely phonetic, featuring Imalah/Taqleel (indicated by the dot under the letter) which inclines the final 'a' vowel towards an 'i' or 'e' sound. The core meaning is identical, though the provided variant translation renders it slightly differently stylistically.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
فَذَرۡهُمۡ يَخُوضُواْ وَيَلۡعَبُواْ حَتَّىٰ يُلَٰقُواْ يَوۡمَهُمُ ٱلَّذِي يُوعَدُونَ
So leave them! Let them banter and jest, until they meet their Day which they are promised,
يُلَٰقُواْ
meet
يَلْقَوْاْ
encounter
Hafs uses the Form III verb يُلَٰقُواْ (they meet/face), whereas the variant uses the Form I verb يَلْقَوْاْ (they encounter). Both readings are accommodated by the identical unpointed Uthmani rasm (يلقوا).
Ibn Jummaz, Ibn Wardan
يَوۡمَ يَخۡرُجُونَ مِنَ ٱلۡأَجۡدَاثِ سِرَاعٗا كَأَنَّهُمۡ إِلَىٰ نُصُبٖ يُوفِضُونَ
the Day when they will come forth from the graves rushing – as if they were running to some goal –
نُصُبٖ
some goal
نَصْبٖ
a statue
The vowels change from damma on the nun and sad (nuṣub) to a fatha on the nun and sukoon on the sad (naṣb). This shifts the meaning from rushing toward 'a goal' or 'marker' to rushing toward 'a statue' or 'idol'.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّهُۥ تَعَٰلَىٰ جَدُّ رَبِّنَا مَا ٱتَّخَذَ صَٰحِبَةٗ وَلَا وَلَدٗا
And (we believe) that He – exalted (be) the majesty of our Lord! – He has not taken a consort or son.
وَأَنَّهُۥ
And that
وَإِنَّهُۥ
And indeed
The vowel change on the hamza from a fathah (anna) to a kasrah (inna) shifts the syntax from a subordinate conjunction ('that') continuing the previous thought, to an independent, emphatic start of a new statement ('indeed').
Bazzi, Duri Abu 'Amr, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّهُۥ كَانَ يَقُولُ سَفِيهُنَا عَلَى ٱللَّهِ شَطَطٗا
And that the foolish among us used to say an outrageous thing against God.
وَأَنَّهُۥ
And that
وَإِنَّهُۥ
And indeed
The vowel on the alif changes from a fatha (anna) to a kasra (inna), shifting the meaning from 'that' (a dependent clause) to 'indeed' (an independent emphatic clause).
Bazzi, Duri Abu 'Amr, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّا ظَنَنَّآ أَن لَّن تَقُولَ ٱلۡإِنسُ وَٱلۡجِنُّ عَلَى ٱللَّهِ كَذِبٗا
And that we had thought that humans and jinn would never say any lie against God.
تَقُولَ
say
تَقَوَّلَ
attribute
The variant changes the verb from Form I (to say) to Form V (to fabricate/attribute falsely) by changing the vowels and adding a shadda, while keeping the same basic rasm (Uthmani script). This shifts the meaning from simply saying a lie to actively attributing a fabricated statement to Allah.
Rawh, Ruways
وَأَنَّهُۥ كَانَ رِجَالٞ مِّنَ ٱلۡإِنسِ يَعُوذُونَ بِرِجَالٖ مِّنَ ٱلۡجِنِّ فَزَادُوهُمۡ رَهَقٗا
And that individuals of humankind used to take refuge with individuals of the jinn, and they increased them in depravity.
وَأَنَّهُۥ
And that
وَإِنَّهُۥ
And indeed
The vowel on the hamza changes from a fatha ('anna', meaning 'that') to a kasra ('inna', meaning 'indeed' or 'verily'), shifting the phrase from a subordinate clause to an independent, emphatic statement.
Bazzi, Duri Abu 'Amr, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّهُمۡ ظَنُّواْ كَمَا ظَنَنتُمۡ أَن لَّن يَبۡعَثَ ٱللَّهُ أَحَدٗا
And that they thought as you (also) thought, that God will not raise up anyone.
وَأَنَّهُمۡ
And that they
وَإِنَّهُمْ
And indeed, they
The vowel on the hamza changes from a fatha (anna) meaning 'that' to a kasra (inna) meaning 'indeed', shifting the syntax from a subordinate clause to an independent declarative statement.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّا لَمَسۡنَا ٱلسَّمَآءَ فَوَجَدۡنَٰهَا مُلِئَتۡ حَرَسٗا شَدِيدٗا وَشُهُبٗا
And that we touched the sky and found it filled with harsh guards and piercing flames.
وَأَنَّا
And that we
وَإِنَّا
And indeed, we
The hamza is read with a fatha (anna) in Hafs, making it a subordinate clause connected to previous verses ('that we'), whereas the variant reads it with a kasra (inna), beginning a new, independent emphatic sentence ('indeed, we').
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّا كُنَّا نَقۡعُدُ مِنۡهَا مَقَٰعِدَ لِلسَّمۡعِۖ فَمَن يَسۡتَمِعِ ٱلۡأٓنَ يَجِدۡ لَهُۥ شِهَابٗا رَّصَدٗا
And that we used to sit there on seats to listen (in), but whoever listens now finds a piercing flame lying in wait for him.
وَأَنَّا
And that we
وَإِنَّا
And indeed, we
The hamza is read with a fatha in Hafs ('anna' meaning 'that we'), whereas the variant reads it with a kasra ('inna' meaning 'indeed, we'). This shifts the particle from a subordinating conjunction to an emphatic starter.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّا لَا نَدۡرِيٓ أَشَرٌّ أُرِيدَ بِمَن فِي ٱلۡأَرۡضِ أَمۡ أَرَادَ بِهِمۡ رَبُّهُمۡ رَشَدٗا
And that we do not know whether evil is intended for those who are on the earth, or whether their Lord intends right (guidance) for them.
وَأَنَّا
And that we
وَإِنَّا
And indeed, we
The vowel on the hamza changes from a fatha to a kasra, changing the particle from 'anna' (that) to 'inna' (indeed/verily). This shifts the grammatical structure from a dependent clause to an independent emphatic statement.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّا مِنَّا ٱلصَّـٰلِحُونَ وَمِنَّا دُونَ ذَٰلِكَۖ كُنَّا طَرَآئِقَ قِدَدٗا
And that some of us are righteous, and some of us are other than that – we are on different roads.
وَأَنَّا
And that
وَإِنَّا
And indeed
The hamza is read with a fatha in Hafs ('anna') acting as a subordinating conjunction 'that', while the variant reads it with a kasra ('inna') acting as an emphatic particle 'indeed' starting a new clause.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّا ظَنَنَّآ أَن لَّن نُّعۡجِزَ ٱللَّهَ فِي ٱلۡأَرۡضِ وَلَن نُّعۡجِزَهُۥ هَرَبٗا
And that we (now) think that we shall not be able to escape God on the earth, and shall not escape Him by flight.
وَأَنَّا
And that we
وَإِنَّا
And indeed, we
Changing the vowel on the hamza shifts the particle from 'anna' (that) to the emphatic 'inna' (indeed), altering the clause from a dependent continuation to an independent, emphatic declaration.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّا لَمَّا سَمِعۡنَا ٱلۡهُدَىٰٓ ءَامَنَّا بِهِۦۖ فَمَن يُؤۡمِنۢ بِرَبِّهِۦ فَلَا يَخَافُ بَخۡسٗا وَلَا رَهَقٗا
And that when we heard the guidance, we believed in it, and whoever believes in his Lord will not fear any deprivation or depravity.
وَأَنَّا
And that
وَإِنَّا
And indeed
The hamzah is read with a fatḥah (وَأَنَّا) in Hafs, acting as a subordinating conjunction ('And that'), while the variant reads it with a kasrah (وَإِنَّا) as an emphatic particle ('And indeed'), creating an independent clause.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّا مِنَّا ٱلۡمُسۡلِمُونَ وَمِنَّا ٱلۡقَٰسِطُونَۖ فَمَنۡ أَسۡلَمَ فَأُوْلَـٰٓئِكَ تَحَرَّوۡاْ رَشَدٗا
And that some of us have submitted, and some of us are the ones who have deviated. Whoever submits, those have sought out right (guidance),
وَأَنَّا
And that
وَإِنَّا
And indeed,
The hamza is read with a fatha (wa-annā) in Hafs, acting as a conjunction 'and that', while the Variant reads it with a kasra (wa-innā) as an emphatic particle meaning 'and indeed'.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَأَنَّهُۥ لَمَّا قَامَ عَبۡدُ ٱللَّهِ يَدۡعُوهُ كَادُواْ يَكُونُونَ عَلَيۡهِ لِبَدٗا
And that when the servant of God stood calling on Him, they were almost upon him in hordes.
لِبَدًا
hordes
لُبَدًا
masses
The vowel on the letter lam changes from a kasrah (libadan) to a dammah (lubadan). While both words share the same root, 'libadan' (often a plural) implies layers, crowds, or hordes, whereas 'lubadan' implies dense, heavy masses or an abundant heap.
Hisham
إِنَّ نَاشِئَةَ ٱلَّيۡلِ هِيَ أَشَدُّ وَطۡـٔٗا وَأَقۡوَمُ قِيلًا
Surely the first part of the night – it is more efficacious and more suitable for speaking.
وَطۡـٔٗا
efficacious
وِطَآءٗ
suitable
Hafs reads 'waṭ'an' (a Form I verbal noun meaning treading, impression, or efficacious), while the variant reads 'wiṭā'an' (a Form III verbal noun meaning agreement or conformity). This changes the meaning from the night prayer being more efficacious or heavy, to it bringing greater harmony between the heart and the tongue.
Duri Abu 'Amr, Hisham, Ibn Dhakwan, Susi
فَإِذَا بَرِقَ ٱلۡبَصَرُ
When the sight is dazed,
بَرِقَ
is dazed
بَرَقَ
glows
The vowel on the letter Raa changes from a kasrah (bariqa) meaning 'is dazed' to a fathah (baraqa) meaning 'shines' or 'glows'.
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
أَلَمۡ يَكُ نُطۡفَةٗ مِّن مَّنِيّٖ يُمۡنَىٰ
Was he not a drop of semen emitted?
يُمۡنَىٰ
emitted
تُمْن۪ىٰ
an emitted
The prefix changes from a masculine 'ya' (ي) to a feminine 'ta' (ت). In Hafs, the verb 'yumnā' is masculine and modifies 'maniyy' (semen). In the variant, 'tumnā' is feminine and modifies 'nutfah' (drop).
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Shu'bah, Susi, Warsh
وَفُتِحَتِ ٱلسَّمَآءُ فَكَانَتۡ أَبۡوَٰبٗا
and the sky will be opened and become gates,
وَفُتِحَتِ
opened
وَفُتِّحَتِ
opened up wide
The variant adds a shadda (tashdid) to the letter ta', changing the verb from Form I to Form II. This morphological shift intensifies the meaning from simply being 'opened' to being 'opened up wide' or 'opened extensively'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
لَّـٰبِثِينَ فِيهَآ أَحۡقَابٗا
there to remain for ages.
لَّٰبِثِينَ
remain
لَبِثِينَ
fixedly remain
The Hafs reading uses the active participle 'laabitheen' with a long vowel (remaining), while the variant uses the intensive adjective form 'labitheen' with a short vowel (fixedly remaining), which emphasizes the permanence and intensity of their stay.
Khalaf, Khallad, Rawh
أَءِذَا كُنَّا عِظَٰمٗا نَّخِرَةٗ
When we were rotten bones?’
نَّخِرَةٗ
rotten
نَاخِرَةٗ
worn out
The variant adds an Alif to form the active participle 'nākhirah' (worn out/hollow bones making a sound), replacing the adjective 'nakhirah' (rotten/decayed). The variant recitation also drops the initial interrogative hamza ('idhā' instead of 'a-idhā').
Hisham, Ibn Dhakwan, Qalun, Rawh, Warsh
نَّخِرَةٗ
rotten
نَّاخِرَةٗ
hollow
The variant adds an Alif to form the active participle (nākhirah), shifting the meaning from 'rotten/decayed' to 'hollow' (bones through which the wind blows and makes a sound).
Abu Al-Harith, Duri Al-Kisa'i, Ruways
نَّخِرَةٗ
rotten
نَّاخِرَةٗ
hollow
The variant adds an alif, changing the morphological pattern of the word from an adjective (nakhirah) meaning 'rotten/decayed' to an active participle (nākhirah) meaning 'hollow' or 'porous' (such that wind whistles through the bones).
Idris, Ishaq, Khalaf, Khallad, Shu'bah
أَنَّا صَبَبۡنَا ٱلۡمَآءَ صَبّٗا
We pour out water in abundance,
أَنَّا
We
إِنَّا
indeed, We
The hamza is read with a fatha (أَنَّا) in Hafs, acting as a subordinate or explanatory clause. The variant reads it with a kasra (إِنَّا), making it a new, independent clause emphasizing 'Indeed, We'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Susi, Warsh
بِأَيِّ ذَنۢبٖ قُتِلَتۡ
for what sin she was killed,
قُتِلَتۡ
she was killed
قُتِّلَتۡ
she was relentlessly killed
The variant adds a shaddah to the letter ta', changing the verb from Form I to Form II (quttilat). This morphological shift adds intensification or repetition to the root, changing the meaning from simply being killed to being brutally or relentlessly killed.
Ibn Jummaz, Ibn Wardan
وَإِذَا ٱلصُّحُفُ نُشِرَتۡ
and when the pages are spread open,
نُشِرَتۡ
spread open
نُشِّرَتۡ
made entirely public
The addition of a shadda (tashdid) on the letter shin changes the verb from Form I to Form II. This morphological shift intensifies the action, changing the meaning from simply being 'spread open' to being spread extensively or widely publicized.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Susi
وَإِذَا ٱلۡجَحِيمُ سُعِّرَتۡ
and when the Furnace is set ablaze,
سُعِّرَتۡ
is set ablaze
سُعِرَتۡ
is set ablaze
The variant uses the Form I verb without a shadda (takhfif) on the letter 'ayn, meaning 'set ablaze', whereas Hafs uses the Form II verb with a shadda (tashdid), which conveys an intensified meaning ('fiercely set ablaze').
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Shu'bah, Susi
ٱلَّذِي خَلَقَكَ فَسَوَّىٰكَ فَعَدَلَكَ
who created you and fashioned you and balanced you?
فَعَدَلَكَ
balanced you
فَعَدَّلَكَ
perfectly proportioned you
The Variant adds a shaddah to the letter dal (changing the verb to Form II), which adds intensity to the action, shifting the meaning from 'balanced you' to 'perfectly proportioned you'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
خِتَٰمُهُۥ مِسۡكٞۚ وَفِي ذَٰلِكَ فَلۡيَتَنَافَسِ ٱلۡمُتَنَٰفِسُونَ
its seal is musk – for that let the seekers seek! –
خِتَٰمُهُۥ
its seal
خَٰتَمُهُۥ
whose seal
Hafs reads 'khitāmuhū' (its seal/ending), whereas the variant (e.g., Al-Kisa'i) reads 'khātamuhū' (whose seal/instrument of sealing). The basic Uthmanic rasm is identical (ختمه), but the vowels and position of the dagger alif change, shifting the nuance from the sealing material/act of closing to the physical seal/ring itself.
Abu Al-Harith, Duri Al-Kisa'i
إِن كُلُّ نَفۡسٖ لَّمَّا عَلَيۡهَا حَافِظٞ
Over every person (there is) a watcher.
لَّمَّا
(there is)
لَّمَا
has
Hafs reads 'lammā' (with shadda) as an exceptive particle, meaning 'there is no soul except...'. The variant reads 'lamā' (without shadda) as an emphatic 'la' plus 'ma', changing the grammatical structure to mean 'indeed every soul surely has...'.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَأَمَّآ إِذَا مَا ٱبۡتَلَىٰهُ فَقَدَرَ عَلَيۡهِ رِزۡقَهُۥ فَيَقُولُ رَبِّيٓ أَهَٰنَنِ
But whenever he tests him, and restricts his provision for him, he says, ‘My Lord has humiliated me.’
فَقَدَرَ
restricts
فَقَدَّرَ
utterly restricting
The addition of a shaddah on the daal changes the verb from Form I to Form II (intensification), shifting the meaning from 'restricts' to 'utterly restricting' or strictly determining.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan
وَلَا تَحَـٰٓضُّونَ عَلَىٰ طَعَامِ ٱلۡمِسۡكِينِ
nor do you urge the feeding of the poor,
تَحَٰٓضُّونَ
urge
تَحُضُّونَ
urge (others)
Hafs uses the Form VI verb 'taḥāḍḍūna' (indicated by the fatha and dagger alif), meaning 'to urge one another'. The variant uses the Form I verb 'taḥuḍḍūna' (with a damma), meaning 'to urge others'. Both share the same unpointed rasm skeleton, differing only in vowels and the implied alif.
Bazzi, Hisham, Ibn Dhakwan, Qalun, Qunbul, Warsh
يَقُولُ أَهۡلَكۡتُ مَالٗا لُّبَدًا
He says, ‘I have squandered vast wealth!’
لُّبَدًا
vast
لُّبَّدًا
piles
Hafs reads with a single 'ba' (lubadan) meaning vast or abundant, while the variant reads with a shaddah on the 'ba' (lubbadan) emphasizing the meaning of wealth piled up layer upon layer.
Ibn Jummaz, Ibn Wardan
وَلَا يَخَافُ عُقۡبَٰهَا
He was not afraid of its outcome.
وَلَا
He was not
فَلَا
so He does not
The conjunction وَ (wa, meaning 'and' or indicating state) is changed to فَ (fa, meaning 'so' or 'then'), shifting the relationship with the previous verse to explicitly indicate a consequence.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
سَلَٰمٌ هِيَ حَتَّىٰ مَطۡلَعِ ٱلۡفَجۡرِ
It is (a night of) peace, until the rising of the dawn.
مَطۡلَعِ
rising
مَطۡلِعِ
point of the rise
The vowel on the Lām changes from a fat-ha to a kasrah. Morphologically, 'maṭlaʿ' is a verbal noun meaning the act of rising, whereas 'maṭliʿ' is a noun of time/place referring to the exact time or point of the rise.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq
ٱلَّذِي جَمَعَ مَالٗا وَعَدَّدَهُۥ
who accumulates wealth and counts it over and over!
جَمَعَ
accumulates
جَمَّعَ
kept hoarding
The variant reads the verb with a shaddah on the mim (Form II: jamma'a), whereas Hafs reads it without a shaddah (Form I: jama'a). The Form II structure intensifies the meaning, implying continuous, repetitive, or obsessive hoarding of wealth.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Rawh