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.

Al-Fatihah 1:4

مَٰلِكِ يَوۡمِ ٱلدِّينِ

Master of the Day of Judgment.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

مَٰلِكِ

Master

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Khalaf, Khallad, Qalun, Qunbul, Susi, Warsh

Al-Baqarah 2:9

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).

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

يَخۡدَعُونَ

deceive

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qalun, Qunbul, Susi, Warsh

Al-Baqarah 2:10

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يَكۡذِبُونَ

have lied

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Al-Baqarah 2:51

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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

وَٰعَدۡنَا

We appointed

Variant Reading

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.

Read by:

Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Rawh, Ruways, Susi

Al-Baqarah 2:62

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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

وَٱلصَّٰبِـِٔينَ

the Sabians

Variant Reading

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.

Read by:

Rawh, Ruways

Al-Baqarah 2:90

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُنَزِّلَ

send down

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi

Al-Baqarah 2:105

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُنَزَّلَ

sent down

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi

Al-Baqarah 2:106

۞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?

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

نَنسَخۡ

cancel

Variant Reading

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.

Read by:

Hisham, Ibn Dhakwan

Al-Baqarah 2:125

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَٱتَّخِذُواْ

Take

Variant Reading

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.

Read by:

Hisham, Ibn Dhakwan, Qalun, Warsh

Al-Baqarah 2:132

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.’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

وَوَصَّىٰ

charged

Variant Reading

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.

Read by:

Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh

Al-Baqarah 2:165

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أَنَّ

that

Variant Reading

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...').

Read by:

Ibn Jummaz, Ibn Wardan

Al-Baqarah 2:191

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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

تُقَٰتِلُوهُمۡ ... يُقَٰتِلُوكُمۡ ... قَٰتَلُوكُمۡ

fight them ... fight you ... fight you

Variant Reading

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'.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

Al-Baqarah 2:222

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يَطۡهُرۡنَ

they are clean

Variant Reading

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).

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Shu'bah

Al-Baqarah 2:233

۞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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

ءَاتَيۡتُم

you have promised

Variant Reading

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'.

Read by:

Bazzi, Qunbul

Al-Baqarah 2:236

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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

تَمَسُّوهُنَّ

touched

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

Al-Baqarah 2:249

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

غُرۡفَةَۢ

scoops (it) up

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh

Al-Baqarah 2:251

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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

دَفۡعُ

repelled

Variant Reading

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.

Read by:

Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh

Al-Baqarah 2:259

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أَعۡلَمُ

I know

Variant Reading

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).

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad

Al-Baqarah 2:279

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

فَأۡذَنُواْ

be on notice

Variant Reading

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.

Read by:

Khalaf, Khallad, Shu'bah

Ali 'Imran 3:19

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

إِنَّ

Surely

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i

Ali 'Imran 3:21

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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

وَيَقۡتُلُونَ

and kill

Variant Reading

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.

Ali 'Imran 3:39

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أَنَّ

[that]

Variant Reading

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...').

Read by:

Hisham, Ibn Dhakwan

Ali 'Imran 3:79

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).’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تُعَلِّمُونَ

teaching

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Ali 'Imran 3:81

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لَمَآ

Whatever indeed

Variant Reading

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'.

Ali 'Imran 3:93

۞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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تُنَزَّلَ

was sent down

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi

Ali 'Imran 3:124

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?

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

مُنزَلِينَ

sent down

Variant Reading

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.

Read by:

Hisham, Ibn Dhakwan

Ali 'Imran 3:151

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!

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُنَزِّلۡ

sent down

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi

Ali 'Imran 3:168

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

قُتِلُواْ

been killed

Variant Reading

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'.

Read by:

Hisham

Ali 'Imran 3:169

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,

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

قُتِلُواْ

killed

Variant Reading

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.

Read by:

Ibn Dhakwan

Ali 'Imran 3:195

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.’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

وَقَٰتَلُواْ وَقُتِلُواْ

have fought and been killed

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَقُتِلُواْ

been killed

Variant Reading

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.

Read by:

Bazzi, Hisham, Ibn Dhakwan, Qunbul

An-Nisa 4:31

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

مُّدۡخَلٗا

an entrance

Variant Reading

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).

Read by:

Ibn Jummaz, Ibn Wardan, Qalun, Warsh

An-Nisa 4:94

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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

ٱلسَّلَٰمَ

peace

Variant Reading

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'.

Read by:

Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Warsh

An-Nisa 4:128

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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

يُصۡلِحَا

they set (things) right

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

An-Nisa 4:153

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تُنَزِّلَ

bring down

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Warsh

Al-Ma'idah 5:2

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

شَنَـَٔانُ

hatred

Variant Reading

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'.

Read by:

Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Shu'bah

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أَن

who

Variant Reading

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').

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Susi

Al-Ma'idah 5:8

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

شَنَـَٔانُ

hatred

Variant Reading

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'.

Read by:

Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Shu'bah

Al-Ma'idah 5:13

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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

قَٰسِيَةٗ

hard

Variant Reading

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).

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad

Al-Ma'idah 5:89

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

بِمَا عَقَّدتُّمُ

what you have pledged

Variant Reading

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'.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Shu'bah

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

عَقَّدتُّمُ

pledged

Variant Reading

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.

Read by:

Ibn Dhakwan

Al-Ma'idah 5:101

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُنَزَّلُ ٱلۡقُرۡءَانُ

the Qur’ān is being sent down

Variant Reading

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'.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi

Al-Ma'idah 5:110

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.”’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

كَهَيۡـَٔةِ

the form

Variant Reading

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'.

Read by:

Ibn Jummaz, Ibn Wardan

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

سِحۡرٞ

magic

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

Al-Ma'idah 5:112

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُنَزِّلَ

to send down

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi

Al-Ma'idah 5:115

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

مُنَزِّلُهَا

going to send it down

Variant Reading

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.

Read by:

Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways, Susi

Al-An'am 6:37

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).

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُنَزِّلَ

send down

Variant Reading

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.

Read by:

Bazzi, Qunbul

Al-An'am 6:44

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

فَتَحۡنَا

We opened

Variant Reading

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.

Read by:

Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Ruways

Al-An'am 6:63

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.”’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُنَجِّيكُم

rescues you

Variant Reading

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).

Read by:

Rawh, Ruways

Al-An'am 6:64

قُلِ ٱللَّهُ يُنَجِّيكُم مِّنۡهَا وَمِن كُلِّ كَرۡبٖ ثُمَّ أَنتُمۡ تُشۡرِكُونَ

Say: ‘God rescues you from it, and from every distress, (but) then you associate.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُنَجِّيكُم

rescues you

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Ibn Dhakwan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Al-An'am 6:68

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُنسِيَنَّكَ

makes you forget

Variant Reading

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'.

Read by:

Hisham, Ibn Dhakwan

Al-An'am 6:81

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?

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُنَزِّلۡ

sent down

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi

Al-An'am 6:100

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَخَرَقُواْ

and they assign

Variant Reading

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'.

Read by:

Ibn Jummaz, Ibn Wardan, Qalun, Warsh

Al-An'am 6:105

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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

دَرَسۡتَ

You have studied

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Susi

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

دَرَسۡتَ

You have studied

Variant Reading

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.

Read by:

Hisham, Ibn Dhakwan, Rawh, Ruways

Al-An'am 6:109

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?

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أَنَّهَآ

that

Variant Reading

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...').

Read by:

Bazzi, Duri Abu 'Amr, Idris, Ishaq, Qunbul, Rawh, Ruways, Shu'bah, Susi

Al-An'am 6:114

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

مُنَزَّلٞ

sent down

Variant Reading

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.

Read by:

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

Al-An'am 6:119

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لَّيُضِلُّونَ

led astray

Variant Reading

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).

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Al-An'am 6:125

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

حَرَجٗا

constricted

Variant Reading

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'.

Read by:

Ibn Jummaz, Ibn Wardan, Qalun, Shu'bah, Warsh

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يَصَّعَّدُ

climbing up

Variant Reading

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.

Read by:

Bazzi, Qunbul

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

يَصَّعَّدُ

climbing up

Variant Reading

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.

Read by:

Shu'bah

Al-An'am 6:140

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

قَتَلُوٓاْ

kill

Variant Reading

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').

Read by:

Bazzi, Hisham, Ibn Dhakwan, Qunbul

Al-An'am 6:152

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَذَكَّرُونَ

take heed

Variant Reading

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'.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Al-An'am 6:153

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).’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَأَنَّ

And (know) that

Variant Reading

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').

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq

Al-An'am 6:159

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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

فَرَّقُواْ

divided up

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i

Al-An'am 6:161

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

قِيَمٗا

right

Variant Reading

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'.

Read by:

Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Al-A'raf 7:3

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!

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَذَكَّرُونَ

take heed

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Al-A'raf 7:40

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تُفَتَّحُ

opened

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Susi

Al-A'raf 7:54

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!

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُغۡشِي

covers

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Rawh, Ruways, Shu'bah

Al-A'raf 7:57

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.

Diacritical Difference (dots) Change Meaning (general semantic shift)
Original (Hafs)

بُشۡرَۢا

good news

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَذَكَّرُونَ

take heed

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Al-A'raf 7:58

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يَخۡرُجُ

comes forth

Variant Reading

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.

Read by:

Ibn Wardan

Al-A'raf 7:62

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أُبَلِّغُكُمۡ

I deliver to you

Variant Reading

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.

Read by:

Duri Abu 'Amr, Susi

Al-A'raf 7:68

أُبَلِّغُكُمۡ رِسَٰلَٰتِ رَبِّي وَأَنَا۠ لَكُمۡ نَاصِحٌ أَمِينٌ

I deliver to you the messages of my Lord and I am a trustworthy adviser for you.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أُبَلِّغُكُمۡ

I deliver to you

Variant Reading

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.

Read by:

Duri Abu 'Amr, Susi

Al-A'raf 7:96

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لَفَتَحۡنَا

We would indeed have opened

Variant Reading

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'.

Read by:

Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Ruways

Al-A'raf 7:98

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?

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

بَأۡسُنَا

Our violence

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Rawh, Ruways, Susi

Al-A'raf 7:112

يَأۡتُوكَ بِكُلِّ سَٰحِرٍ عَلِيمٖ

to bring you every skilled magician.’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

سَٰحِرٍ

magician

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq

Al-A'raf 7:113

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.’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

إِنَّ

Surely

Variant Reading

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...?').

Read by:

Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Rawh, Ruways, Shu'bah, Susi

Al-A'raf 7:127

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!’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

سَنُقَتِّلُ

We shall kill

Variant Reading

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.

Read by:

Bazzi, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh

Al-A'raf 7:141

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُقَتِّلُونَ

killing

Variant Reading

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.

Read by:

Qalun, Warsh

Al-A'raf 7:142

۞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.’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

وَوَٰعَدۡنَا

And We appointed

Variant Reading

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).

Read by:

Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Rawh, Ruways, Susi

Al-A'raf 7:143

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.’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

دَكّٗا

shattered

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq

Al-A'raf 7:161

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.’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

خَطِيٓـَٰٔتِكُمۡ

your sins

Variant Reading

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.

Read by:

Duri Abu 'Amr, Susi

Al-A'raf 7:170

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُمَسِّكُونَ

hold fast

Variant Reading

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.

Read by:

Shu'bah

Al-Anfal 8:11

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُغَشِّيكُمُ

He covered you

Variant Reading

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.

Read by:

Ibn Jummaz, Ibn Wardan, Qalun, Warsh

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُغَشِّيكُمُ

covered you

Variant Reading

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.

Read by:

Rawh, Ruways

Al-Anfal 8:19

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَأَنَّ

(Know) that

Variant Reading

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').

Read by:

Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways, Shu'bah, Susi

Al-Anfal 8:60

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تُرۡهِبُونَ

terrify

Variant Reading

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.

Read by:

Ruways

Al-Anfal 8:66

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

ضَعۡفٗا

weakness

Variant Reading

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'.

Read by:

Ibn Jummaz, Ibn Wardan

At-Tawbah 9:19

۞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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

سِقَايَةَ / عِمَارَةَ

giving of water / inhabiting

Variant Reading

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').

Read by:

Ibn Wardan

At-Tawbah 9:64

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تُنَزَّلَ

be sent down

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi

Yunus 10:3

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?

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَذَكَّرُونَ

take heed

Variant Reading

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').

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Hafs, Idris, Ishaq, Khalaf, Khallad

Yunus 10:4

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

إِنَّهُۥ

Surely He

Variant Reading

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...').

Read by:

Ibn Jummaz, Ibn Wardan

Yunus 10:16

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?’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

وَلَآ أَدۡرَىٰكُم

nor would He have made it known to you

Variant Reading

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...').

Read by:

Bazzi

Yunus 10:35

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?’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يَهِدِّيٓ

does not guide

Variant Reading

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'.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

Yunus 10:71

۞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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

فَأَجۡمِعُوٓاْ أَمۡرَكُمۡ وَشُرَكَآءَكُمۡ

put together your plan, (you) and your associates

Variant Reading

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.

Read by:

Ruways

Yunus 10:79

وَقَالَ فِرۡعَوۡنُ ٱئۡتُونِي بِكُلِّ سَٰحِرٍ عَلِيمٖ

And Pharaoh said, ‘Bring me every skilled magician.’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

سَٰحِرٍ

magician

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

Yunus 10:88

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لِيُضِلُّواْ

lead (people) astray

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Yunus 10:90

۞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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أَنَّهُۥ

that

Variant Reading

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...').

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

Yunus 10:92

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

نُنَجِّيكَ

rescue you

Variant Reading

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.

Read by:

Rawh, Ruways

Yunus 10:103

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

نُنَجِّي

rescue

Variant Reading

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'.

Read by:

Rawh, Ruways

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

نُنجِ

We shall rescue

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Shu'bah, Susi, Warsh

Hud 11:7

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.’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

سِحۡرٞ

magic

Variant Reading

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).

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

Hud 11:24

۞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?

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَذَكَّرُونَ

take heed

Variant Reading

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'.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Hud 11:30

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?

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَذَكَّرُونَ

take heed

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Hud 11:41

۞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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

مَجۡر۪ىٰهَا

its running

Variant Reading

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'.

Read by:

Duri Abu 'Amr, Susi, Warsh

Hud 11:46

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

عَمَلٌ

deed

Variant Reading

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').

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Rawh, Ruways

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

فَلَا تَسۡـَٔلۡنِ

do not ask Me

Variant Reading

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'.

Read by:

Bazzi, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh

Hud 11:57

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَوَلَّوۡاْ

you turn away

Variant Reading

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'.

Read by:

Bazzi

Hud 11:111

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَإِنَّ كُلّٗا لَّمَّا

Surely each (of them) – when

Variant Reading

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.

Read by:

Bazzi, Qalun, Qunbul, Shu'bah, Warsh

Yusuf 12:33

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

ٱلسِّجۡنُ

prison

Variant Reading

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').

Read by:

Rawh, Ruways

Yusuf 12:62

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).’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

لِفِتۡيَٰنِهِ

his young men

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Yusuf 12:64

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

حَٰفِظٗا

Watcher

Variant Reading

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).

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Hafs, Idris, Ishaq, Khalaf, Khallad

Yusuf 12:110

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

كُذِبُواْ

lied to

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Ar-Ra'd 13:3

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُغۡشِي

covers

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways, Shu'bah

Ar-Ra'd 13:39

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَيُثۡبِتُ

and He confirms

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Warsh

Ibrahim 14:30

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!’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لِّيُضِلُّواْ

to lead (people) astray

Variant Reading

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'.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Ruways, Susi

Al-Hijr 15:59

إِلَّآ ءَالَ لُوطٍ إِنَّا لَمُنَجُّوهُمۡ أَجۡمَعِينَ

except for the house(hold) of Lot. Surely we shall indeed rescue them – all (of them)

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لَمُنَجُّوهُمۡ

rescue them

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways

An-Nahl 16:2

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!’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُنَزِّلُ

He sends down

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Ruways, Susi

An-Nahl 16:17

أَفَمَن يَخۡلُقُ كَمَن لَّا يَخۡلُقُۚ أَفَلَا تَذَكَّرُونَ

Is the One who creates like the one who does not create? Will you not take heed?

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَذَكَّرُونَ

take heed

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

An-Nahl 16:90

۞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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَذَكَّرُونَ

take heed

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

An-Nahl 16:101

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).

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُنَزِّلُ

He sends down

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Susi

Al-Isra 17:16

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أَمَرۡنَا

We command

Variant Reading

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).

Read by:

Rawh, Ruways

Al-Isra 17:38

كُلُّ ذَٰلِكَ كَانَ سَيِّئُهُۥ عِندَ رَبِّكَ مَكۡرُوهٗا

All that – the evil of it – is hateful in the sight of your Lord.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

سَيِّئُهُۥ

the evil of it

Variant Reading

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).

Read by:

Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Al-Isra 17:41

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).

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لِيَذَّكَّرُواْ

take heed

Variant Reading

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'.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

Al-Isra 17:82

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَنُنَزِّلُ

We send down

Variant Reading

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.

Read by:

Duri Abu 'Amr, Rawh, Ruways, Susi

Al-Kahf 18:44

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

ٱلۡوَلَٰيَةُ

protection

Variant Reading

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).

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

Al-Kahf 18:55

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

قُبُلٗا

head on

Variant Reading

قِبَلاٗ

face to face

The vowels change from 'qubulan' to 'qibalan', altering the nuance from 'head on' to 'face to face' or 'directly'.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Al-Kahf 18:59

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لِمَهۡلِكِهِم

destruction

Variant Reading

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'.

Read by:

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

Al-Kahf 18:70

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَسۡـَٔلۡنِي

ask me

Variant Reading

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.

Read by:

Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh

Al-Kahf 18:74

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!’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

زَكِيَّةَۢ

innocent

Variant Reading

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'.

Read by:

Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Ruways, Susi, Warsh

Al-Kahf 18:77

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لَتَّخَذۡتَ

could indeed have taken

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi

Al-Kahf 18:86

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.”

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

حَمِئَةٖ

muddy

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Shu'bah

Al-Kahf 18:93

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يَفۡقَهُونَ

understand

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

Al-Kahf 18:98

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.”’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

دَكَّآءَ

shatter

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Maryam 19:24

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

مِن تَحۡتِهَا

from beneath her

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Ruways, Shu'bah, Susi

Maryam 19:72

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

نُنَجِّي

We shall rescue

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Rawh, Ruways

Maryam 19:73

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?’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

مَّقَامٗا

status

Variant Reading

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.

Read by:

Bazzi, Qunbul

Taha 20:53

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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

مَهۡدٗا

as a cradle

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Taha 20:63

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).

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

إِنۡ

Surely

Variant Reading

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.

Read by:

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

Taha 20:64

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

فَأَجۡمِعُواْ

put together

Variant Reading

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'.

Read by:

Duri Abu 'Amr, Susi

Taha 20:66

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.

Diacritical Difference (dots) Change Meaning (general semantic shift)
Original (Hafs)

يُخَيَّلُ

seemed

Variant Reading

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'.

Read by:

Ibn Dhakwan, Rawh

Taha 20:69

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.’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

سَٰحِرٖ

magician’s

Variant Reading

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'.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq

Taha 20:80

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:

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

وَوَٰعَدۡنَٰكُمۡ

made a covenant with you

Variant Reading

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.

Read by:

Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Rawh, Ruways, Susi

Taha 20:81

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يَحۡلِلۡ

falls on

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i

Taha 20:97

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لَّنُحَرِّقَنَّهُۥ

We shall indeed burn it

Variant Reading

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.

Read by:

Ibn Jummaz, Ibn Wardan

Al-Anbya 21:4

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.’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

قَالَ

He said

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Al-Anbya 21:96

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,

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

فُتِحَتۡ

are opened

Variant Reading

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'.

Read by:

Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Rawh, Ruways

Al-Hajj 22:5

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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

وَرَبَتۡ

swells

Variant Reading

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).

Read by:

Ibn Jummaz, Ibn Wardan

Al-Hajj 22:9

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):

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لِيُضِلَّ

to lead astray

Variant Reading

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).

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Ruways, Susi

Al-Hajj 22:38

۞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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُدَٰفِعُ

will repel

Variant Reading

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).

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi

Al-Hajj 22:40

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 –

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لَّهُدِّمَتۡ

would indeed have been destroyed

Variant Reading

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.

Read by:

Bazzi, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh

Al-Hajj 22:51

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

مُعَٰجِزِينَ

to obstruct (them)

Variant Reading

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'.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Susi

Al-Hajj 22:71

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُنَزِّلۡ

sent down

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi

Al-Mu'minun 23:51

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَإِنَّ

For indeed

Variant Reading

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'.

Read by:

Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Al-Mu'minun 23:67

مُسۡتَكۡبِرِينَ بِهِۦ سَٰمِرٗا تَهۡجُرُونَ

being arrogant toward it, (and) forsaking (one who was) conversing by night.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَهۡجُرُونَ

forsaking

Variant Reading

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.

Read by:

Qalun, Warsh

Al-Mu'minun 23:82

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?

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

مِتۡنَا

are dead

Variant Reading

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.

Read by:

Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan

Al-Mu'minun 23:85

سَيَقُولُونَ لِلَّهِۚ قُلۡ أَفَلَا تَذَكَّرُونَ

They will say, ‘To God.’ Say: ‘Will you not take heed?’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَذَكَّرُونَ

take heed

Variant Reading

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'.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Al-Mu'minun 23:112

قَٰلَ كَمۡ لَبِثۡتُمۡ فِي ٱلۡأَرۡضِ عَدَدَ سِنِينَ

He will say, ‘How long did you remain in the earth, (by) number of years?’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

قَٰلَ

He will say

Variant Reading

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.

Read by:

Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Qunbul

Al-Mu'minun 23:114

قَٰلَ إِن لَّبِثۡتُمۡ إِلَّا قَلِيلٗاۖ لَّوۡ أَنَّكُمۡ كُنتُمۡ تَعۡلَمُونَ

He will say, ‘You remained only a little (while) – if only you knew!

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

قَٰلَ

He will say

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i

An-Nur 24:1

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَفَرَضۡنَٰهَا

made it obligatory

Variant Reading

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').

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Susi

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَذَكَّرُونَ

take heed

Variant Reading

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').

Read by:

Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Shu'bah, Warsh

An-Nur 24:43

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُنَزِّلُ

He sends down

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi

An-Nur 24:58

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أَيۡمَٰنُكُمۡ

your right (hands)

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hafs, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Al-Furqan 25:48

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,

Diacritical Difference (dots) Change Meaning (general semantic shift)
Original (Hafs)

ٱلرِّيَٰحَ بُشۡرَۢا

the winds as good news

Variant Reading

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.

Read by:

Bazzi, Qunbul

Diacritical Difference (dots) Change Meaning (general semantic shift)
Original (Hafs)

بُشۡرَۢا

good news

Variant Reading

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.

Read by:

Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh

Diacritical Difference (dots) Change Meaning (general semantic shift)
Original (Hafs)

بُشۡرَۢا

good news

Variant Reading

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'.

Read by:

Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Susi

Al-Furqan 25:50

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لِيَذَّكَّرُواْ

might take heed

Variant Reading

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'.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

Al-Furqan 25:62

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يَذَّكَّرَ

take heed

Variant Reading

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.

Read by:

Idris, Ishaq, Khalaf, Khallad

Ash-Shu'ara 26:4

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

نُنَزِّلۡ

send down

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi

Ash-Shu'ara 26:56

وَإِنَّا لَجَمِيعٌ حَٰذِرُونَ

but surely we are indeed all vigilant.’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

حَٰذِرُونَ

vigilant

Variant Reading

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'.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Ash-Shu'ara 26:137

إِنۡ هَٰذَآ إِلَّا خُلُقُ ٱلۡأَوَّلِينَ

This is nothing but the creation of those of old.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

خُلُقُ

creation

Variant Reading

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.

Read by:

Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Qunbul, Rawh, Ruways, Susi

Ash-Shu'ara 26:149

وَتَنۡحِتُونَ مِنَ ٱلۡجِبَالِ بُيُوتٗا فَٰرِهِينَ

Will you (continue to) carve houses out of the mountains with skill?

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

فَٰرِهِينَ

with skill

Variant Reading

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'.

Read by:

Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

An-Naml 27:25

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أَلَّاۤ يَسۡجُدُواْۤ

so that they would not prostrate themselves

Variant Reading

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').

Read by:

Abu Al-Harith, Duri Al-Kisa'i

An-Naml 27:51

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)!

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أَنَّا

We

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh

An-Naml 27:62

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!

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَذَكَّرُونَ

take heed

Variant Reading

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').

Read by:

Bazzi, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Ruways, Shu'bah, Warsh

An-Naml 27:63

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!

Diacritical Difference (dots) Change Meaning (general semantic shift)
Original (Hafs)

بُشۡرَۢا

good news

Variant Reading

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.

Read by:

Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Susi, Warsh

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

ٱلرِّيَٰحَ بُشۡرَۢا

the winds as good news

Variant Reading

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.

Read by:

Bazzi, Qunbul

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

ٱلرِّيَٰحَ بُشۡرَۢا

winds as good news

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

An-Naml 27:66

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.’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

ٱدَّٰرَكَ

is confused

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qunbul, Rawh, Ruways, Susi

An-Naml 27:67

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?

Extra Word Change Meaning (general semantic shift)
Original (Hafs)

أَئِنَّا

shall we indeed

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan

An-Naml 27:82

۞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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أَنَّ

that (implied by colon)

Variant Reading

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...').

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh

Al-Qasas 28:48

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).’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

سِحۡرَانِ

Two magic (tricks)

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Al-'Ankabut 29:32

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لَنُنَجِّيَنَّهُۥ

We shall indeed rescue him

Variant Reading

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).

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways

Al-'Ankabut 29:34

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

مُنزِلُونَ

are going to send down

Variant Reading

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.

Read by:

Hisham, Ibn Dhakwan

Al-'Ankabut 29:66

لِيَكۡفُرُواْ بِمَآ ءَاتَيۡنَٰهُمۡ وَلِيَتَمَتَّعُواْۚ فَسَوۡفَ يَعۡلَمُونَ

Let them be ungrateful for what We have given them, and enjoy (themselves). Soon they will know!

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَلِيَتَمَتَّعُواْ

and enjoy

Variant Reading

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').

Read by:

Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul

Ar-Rum 30:22

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لِّلۡعَٰلِمِينَ

for those who know

Variant Reading

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').

Read by:

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

Ar-Rum 30:24

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَيُنَزِّلُ

and He sends down

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi

Ar-Rum 30:32

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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

فَرَّقُواْ

have divided up

Variant Reading

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).

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad

Ar-Rum 30:39

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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

ءَاتَيۡتُم

you give

Variant Reading

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.

Read by:

Bazzi, Qunbul

Ar-Rum 30:49

وَإِن كَانُواْ مِن قَبۡلِ أَن يُنَزَّلَ عَلَيۡهِم مِّن قَبۡلِهِۦ لَمُبۡلِسِينَ

though before (this), before it was sent down on them, they were in despair.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُنَزَّلَ

was sent down

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi

Luqman 31:6

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لِيُضِلَّ

to lead (others) astray

Variant Reading

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).

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Susi

Luqman 31:34

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَيُنَزِّلُ

He sends down

Variant Reading

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.

Read by:

Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways, Susi

As-Sajdah 32:7

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,

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

خَلَقَهُۥ

He created

Variant Reading

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').

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qunbul, Rawh, Ruways, Susi

As-Sajdah 32:24

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لَمَّا

when

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad, Ruways

Al-Ahzab 33:13

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

مُقَامَ

dwelling place

Variant Reading

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').

Read by:

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

Al-Ahzab 33:14

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لَأٓتَوۡهَا

done it

Variant Reading

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'.

Read by:

Bazzi, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh

Al-Ahzab 33:20

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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

يَسۡـَٔلُونَ

asking

Variant Reading

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.

Read by:

Ruways

Al-Ahzab 33:33

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَقَرۡنَ

Stay

Variant Reading

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).

Read by:

Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways, Susi

Al-Ahzab 33:49

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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

تَمَسُّوهُنَّ

you touch them

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

Al-Ahzab 33:68

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!’

Diacritical Difference (dots) Change Meaning (general semantic shift)
Original (Hafs)

كَبِيرٗا

great

Variant Reading

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).

Read by:

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

Saba 34:3

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

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

عَٰلِمِ

Knower

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad

Saba 34:5

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

مُعَٰجِزِينَ

to obstruct (them)

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Susi

Saba 34:19

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

رَبَّنَا بَٰعِدۡ

Our Lord, lengthen

Variant Reading

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.

Read by:

Rawh, Ruways

Saba 34:20

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

صَدَّقَ

confirmed

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Saba 34:38

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

مُعَٰجِزِينَ

to obstruct (them)

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Susi

Ya-Sin 36:14

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

فَعَزَّزۡنَا

We reinforced

Variant Reading

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'.

Read by:

Shu'bah

Ya-Sin 36:19

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!’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أَئِن ذُكِّرۡتُم

If you had taken heed

Variant Reading

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'.

Read by:

Ibn Jummaz, Ibn Wardan

Ya-Sin 36:32

وَإِن كُلّٞ لَّمَّا جَمِيعٞ لَّدَيۡنَا مُحۡضَرُونَ

But every one of them will be brought forward before Us.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لَّمَّا

But

Variant Reading

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.

Read by:

Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Ya-Sin 36:56

هُمۡ وَأَزۡوَٰجُهُمۡ فِي ظِلَٰلٍ عَلَى ٱلۡأَرَآئِكِ مُتَّكِـُٔونَ

– they and their spouses – reclining on couches in (places of) shade.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

ظِلَٰلٍ

shade

Variant Reading

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'.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

As-Saffat 37:8

لَّا يَسَّمَّعُونَ إِلَى ٱلۡمَلَإِ ٱلۡأَعۡلَىٰ وَيُقۡذَفُونَ مِن كُلِّ جَانِبٖ

They do not listen to the exalted Assembly,

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يَسَّمَّعُونَ

listen

Variant Reading

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').

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

As-Saffat 37:16

أَءِذَا مِتۡنَا وَكُنَّا تُرَابٗا وَعِظَٰمًا أَءِنَّا لَمَبۡعُوثُونَ

When we are dead, and turned to dust and bones, shall we indeed be raised up?

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

مِتۡنَا

are dead

Variant Reading

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.

Read by:

Hisham, Ibn Dhakwan

As-Saffat 37:17

أَوَءَابَآؤُنَا ٱلۡأَوَّلُونَ

And our fathers of old (too)?’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أَوَ

And

Variant Reading

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').

Read by:

Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun

As-Saffat 37:53

أَءِذَا مِتۡنَا وَكُنَّا تُرَابٗا وَعِظَٰمًا أَءِنَّا لَمَدِينُونَ

When we are dead, and turned to dust and bones, shall we indeed be judged?”’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

مِتۡنَا

are dead

Variant Reading

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).

Read by:

Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan

As-Saffat 37:94

فَأَقۡبَلُوٓاْ إِلَيۡهِ يَزِفُّونَ

Then they came running to him.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يَزِفُّونَ

running

Variant Reading

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'.

Read by:

Khalaf, Khallad

As-Saffat 37:102

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَرَىٰ

do you think

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

As-Saffat 37:155

أَفَلَا تَذَكَّرُونَ

Will you not take heed?

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَذَكَّرُونَ

take heed

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Sad 38:59

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

ٱلنَّارِ

the Fire

Variant Reading

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).

Read by:

Duri Abu 'Amr, Rawh, Ruways, Susi

Sad 38:64

إِنَّ ذَٰلِكَ لَحَقّٞ تَخَاصُمُ أَهۡلِ ٱلنَّارِ

Surely that is true indeed – the disputing of the companions of the Fire.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

ٱلنَّارِ

the Fire

Variant Reading

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.

Read by:

Duri Abu 'Amr, Rawh, Ruways, Susi

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

ٱلنَّارِ

the Fire

Variant Reading

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.

Read by:

Ibn Jummaz, Ibn Wardan, Qalun, Warsh

Az-Zumar 39:8

۞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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لِّيُضِلَّ

to lead astray

Variant Reading

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').

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Ruways, Susi

Az-Zumar 39:9

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أَمَّنۡ

Or is he who

Variant Reading

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'.

Read by:

Bazzi, Qalun, Qunbul, Warsh

Az-Zumar 39:71

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

فُتِحَتۡ

opened

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Susi, Warsh

Az-Zumar 39:73

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).’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَفُتِحَتۡ

opened

Variant Reading

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'.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Susi, Warsh

Ghafir 40:13

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).

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُنَزِّلُ

sends down

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi

Ghafir 40:46

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!’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أَدۡخِلُوٓاْ

Cause ... to enter

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Shu'bah, Susi

Fussilat 41:39

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.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

رَبَتۡ

swells

Variant Reading

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'.

Read by:

Ibn Jummaz, Ibn Wardan

Ash-Shuraa 42:5

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?

Diacritical Difference (dots) Change Meaning (general semantic shift)
Original (Hafs)

يَتَفَطَّرۡنَ

torn apart

Variant Reading

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'.

Read by:

Duri Abu 'Amr, Rawh, Ruways, Shu'bah, Susi

Ash-Shuraa 42:27

۞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).

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُنَزِّلُ

He sends down

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi

Ash-Shuraa 42:28

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُنَزِّلُ

sends down

Variant Reading

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.

Read by:

Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways, Susi

Az-Zukhruf 43:5

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?

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أَن

on the excuse that

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Warsh

Az-Zukhruf 43:10

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,

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

مَهۡدٗا

cradle

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Az-Zukhruf 43:24

۞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.’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

قَٰلَ

He said

Variant Reading

قُلَ

Saysg

The verb changes from the third-person past tense 'He said' (qaala) to the second-person singular imperative 'Say' (qul).

Read by:

Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Az-Zukhruf 43:35

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).

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لَمَّا

but

Variant Reading

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').

Read by:

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

Az-Zukhruf 43:57

۞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,

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يَصِدُّونَ

keep (others) from it

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Warsh

Az-Zukhruf 43:83

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُلَٰقُواْ

meet

Variant Reading

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.

Read by:

Ibn Jummaz, Ibn Wardan

Ad-Dukhan 44:49

ذُقۡ إِنَّكَ أَنتَ ٱلۡعَزِيزُ ٱلۡكَرِيمُ

‘Taste (it)! Surely you are the mighty, the honorable!

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

إِنَّكَ

Surely you

Variant Reading

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...').

Read by:

Abu Al-Harith, Duri Al-Kisa'i

Al-Jathiyah 45:24

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

هُمۡ

They

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Al-Ahqaf 46:23

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَأُبَلِّغُكُم

deliver

Variant Reading

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.

Read by:

Duri Abu 'Amr, Susi

Muhammad 47:15

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).

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

ءَاسِنٖ

pollution

Variant Reading

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.

Read by:

Bazzi, Qunbul

Muhammad 47:26

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

إِسۡرَارَهُمۡ

their secrets

Variant Reading

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').

Read by:

Duri Abu 'Amr, Susi

Qaf 50:40

وَمِنَ ٱلَّيۡلِ فَسَبِّحۡهُ وَأَدۡبَٰرَ ٱلسُّجُودِ

And glorify Him during part of the night, and at the ends of the prostration.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أَدۡبَٰرَ

ends

Variant Reading

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).

Read by:

Bazzi, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Warsh

Qaf 50:44

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَشَقَّقُ

is split open

Variant Reading

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.

Read by:

Bazzi, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Warsh

Adh-Dhariyat 51:44

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,

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

ٱلصَّٰعِقَةُ

the thunderbolt

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i

Adh-Dhariyat 51:49

وَمِن كُلِّ شَيۡءٍ خَلَقۡنَا زَوۡجَيۡنِ لَعَلَّكُمۡ تَذَكَّرُونَ

And We created pairs of everything, so that you might take heed.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَذَكَّرُونَ

take heed

Variant Reading

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'.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

At-Tur 52:28

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

إِنَّهُۥ

Surely He

Variant Reading

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...').

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Qalun, Warsh

Al-Qamar 54:11

فَفَتَحۡنَآ أَبۡوَٰبَ ٱلسَّمَآءِ بِمَآءٖ مُّنۡهَمِرٖ

So We opened the gates of the sky with water pouring (down),

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

فَفَتَحۡنَآ

opened

Variant Reading

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).

Read by:

Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Rawh, Ruways

Al-Waqi'ah 56:62

وَلَقَدۡ عَلِمۡتُمُ ٱلنَّشۡأَةَ ٱلۡأُولَىٰ فَلَوۡلَا تَذَكَّرُونَ

Certainly you have known the first growth. Why will you not take heed?

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَذَكَّرُونَ

take heed

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Al-Hadid 57:9

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُنَزِّلُ

sends down

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi

Al-Hadid 57:13

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

ٱنظُرُونَا

Wait for us

Variant Reading

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.

Read by:

Khalaf, Khallad

Al-Hadid 57:16

۞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?

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

نَزَلَ

has come down

Variant Reading

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.

Read by:

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

Al-Hadid 57:18

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

ٱلۡمُصَّدِّقِينَ وَٱلۡمُصَّدِّقَٰتِ

the charitable men and the charitable women

Variant Reading

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'.

Read by:

Bazzi, Qunbul, Shu'bah

Al-Hadid 57:23

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,

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

ءَاتَىٰكُمۡ

has come to you

Variant Reading

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).

Read by:

Duri Abu 'Amr, Susi

Al-Mujadila 58:8

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!

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

وَيَتَنَٰجَوۡنَ

and converse secretly

Variant Reading

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.

Read by:

Khalaf, Khallad, Ruways

Al-Mujadila 58:9

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.

Diacritical Difference (dots) Change Meaning (general semantic shift)
Original (Hafs)

تَتَنَٰجَوۡاْ

converse

Variant Reading

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.

Read by:

Ruways

Al-Mujadila 58:10

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لِيَحۡزُنَ

cause to grieve

Variant Reading

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.

Read by:

Qalun, Warsh

Al-Mumtahanah 60:3

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يَفۡصِلُ

He will distinguish

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

As-Saf 61:6

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.’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

سِحۡرٞ

magic

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

As-Saf 61:10

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?

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تُنجِيكُم

rescue you

Variant Reading

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).

Read by:

Hisham, Ibn Dhakwan

Al-Munafiqun 63:5

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لَوَّوۡاْ

they shake

Variant Reading

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.

Read by:

Qalun, Rawh, Warsh

At-Tahrim 66:3

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

عَرَّفَ

made known

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i

At-Tahrim 66:8

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

نَّصُوحًا

sincere

Variant Reading

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').

Read by:

Shu'bah

Al-Mulk 67:27

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَدَّعُونَ

calling for

Variant Reading

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.

Read by:

Rawh, Ruways

Al-Haqqah 69:9

وَجَآءَ فِرۡعَوۡنُ وَمَن قَبۡلَهُۥ وَٱلۡمُؤۡتَفِكَٰتُ بِٱلۡخَاطِئَةِ

And Pharaoh (too) – and those who were before him, and the overturned (cities) – committed sin,

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

قَبۡلَهُۥ

before him

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Rawh, Ruways, Susi

Al-Ma'arij 70:15

كَلَّآۖ إِنَّهَا لَظَىٰ

By no means! Surely (there is) a flame,

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لَظَىٰ

a flame

Variant Reading

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.

Read by:

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

Al-Ma'arij 70:42

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,

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

يُلَٰقُواْ

meet

Variant Reading

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).

Read by:

Ibn Jummaz, Ibn Wardan

Al-Ma'arij 70:43

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

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

نُصُبٖ

some goal

Variant Reading

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'.

Read by:

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

Al-Jinn 72:3

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَأَنَّهُۥ

And that

Variant Reading

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').

Read by:

Bazzi, Duri Abu 'Amr, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Al-Jinn 72:4

وَأَنَّهُۥ كَانَ يَقُولُ سَفِيهُنَا عَلَى ٱللَّهِ شَطَطٗا

And that the foolish among us used to say an outrageous thing against God.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَأَنَّهُۥ

And that

Variant Reading

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).

Read by:

Bazzi, Duri Abu 'Amr, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Al-Jinn 72:5

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَقُولَ

say

Variant Reading

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.

Read by:

Rawh, Ruways

Al-Jinn 72:6

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَأَنَّهُۥ

And that

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Al-Jinn 72:7

وَأَنَّهُمۡ ظَنُّواْ كَمَا ظَنَنتُمۡ أَن لَّن يَبۡعَثَ ٱللَّهُ أَحَدٗا

And that they thought as you (also) thought, that God will not raise up anyone.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَأَنَّهُمۡ

And that they

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Al-Jinn 72:8

وَأَنَّا لَمَسۡنَا ٱلسَّمَآءَ فَوَجَدۡنَٰهَا مُلِئَتۡ حَرَسٗا شَدِيدٗا وَشُهُبٗا

And that we touched the sky and found it filled with harsh guards and piercing flames.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَأَنَّا

And that we

Variant Reading

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').

Read by:

Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Al-Jinn 72:9

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَأَنَّا

And that we

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Al-Jinn 72:10

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَأَنَّا

And that we

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Al-Jinn 72:11

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَأَنَّا

And that

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Al-Jinn 72:12

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَأَنَّا

And that we

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Al-Jinn 72:13

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَأَنَّا

And that

Variant Reading

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.

Read by:

Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Al-Jinn 72:14

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),

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَأَنَّا

And that

Variant Reading

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'.

Read by:

Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Al-Jinn 72:19

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.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لِبَدًا

hordes

Variant Reading

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.

Read by:

Hisham

Al-Muzzammil 73:6

إِنَّ نَاشِئَةَ ٱلَّيۡلِ هِيَ أَشَدُّ وَطۡـٔٗا وَأَقۡوَمُ قِيلًا

Surely the first part of the night – it is more efficacious and more suitable for speaking.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

وَطۡـٔٗا

efficacious

Variant Reading

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.

Read by:

Duri Abu 'Amr, Hisham, Ibn Dhakwan, Susi

Al-Qiyamah 75:7

فَإِذَا بَرِقَ ٱلۡبَصَرُ

When the sight is dazed,

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

بَرِقَ

is dazed

Variant Reading

بَرَقَ

glows

The vowel on the letter Raa changes from a kasrah (bariqa) meaning 'is dazed' to a fathah (baraqa) meaning 'shines' or 'glows'.

Read by:

Ibn Jummaz, Ibn Wardan, Qalun, Warsh

Al-Qiyamah 75:37

أَلَمۡ يَكُ نُطۡفَةٗ مِّن مَّنِيّٖ يُمۡنَىٰ

Was he not a drop of semen emitted?

Diacritical Difference (dots) Change Meaning (general semantic shift)
Original (Hafs)

يُمۡنَىٰ

emitted

Variant Reading

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).

Read by:

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

An-Naba 78:19

وَفُتِحَتِ ٱلسَّمَآءُ فَكَانَتۡ أَبۡوَٰبٗا

and the sky will be opened and become gates,

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَفُتِحَتِ

opened

Variant Reading

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'.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

An-Naba 78:23

لَّـٰبِثِينَ فِيهَآ أَحۡقَابٗا

there to remain for ages.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لَّٰبِثِينَ

remain

Variant Reading

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.

Read by:

Khalaf, Khallad, Rawh

An-Nazi'at 79:11

أَءِذَا كُنَّا عِظَٰمٗا نَّخِرَةٗ

When we were rotten bones?’

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

نَّخِرَةٗ

rotten

Variant Reading

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').

Read by:

Hisham, Ibn Dhakwan, Qalun, Rawh, Warsh

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

نَّخِرَةٗ

rotten

Variant Reading

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).

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Ruways

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

نَّخِرَةٗ

rotten

Variant Reading

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).

Read by:

Idris, Ishaq, Khalaf, Khallad, Shu'bah

'Abasa 80:25

أَنَّا صَبَبۡنَا ٱلۡمَآءَ صَبّٗا

We pour out water in abundance,

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

أَنَّا

We

Variant Reading

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'.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Susi, Warsh

At-Takwir 81:9

بِأَيِّ ذَنۢبٖ قُتِلَتۡ

for what sin she was killed,

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

قُتِلَتۡ

she was killed

Variant Reading

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.

Read by:

Ibn Jummaz, Ibn Wardan

At-Takwir 81:10

وَإِذَا ٱلصُّحُفُ نُشِرَتۡ

and when the pages are spread open,

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

نُشِرَتۡ

spread open

Variant Reading

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.

Read by:

Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Susi

At-Takwir 81:12

وَإِذَا ٱلۡجَحِيمُ سُعِّرَتۡ

and when the Furnace is set ablaze,

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

سُعِّرَتۡ

is set ablaze

Variant Reading

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').

Read by:

Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Shu'bah, Susi

Al-Infitar 82:7

ٱلَّذِي خَلَقَكَ فَسَوَّىٰكَ فَعَدَلَكَ

who created you and fashioned you and balanced you?

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

فَعَدَلَكَ

balanced you

Variant Reading

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'.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Al-Mutaffifin 83:26

خِتَٰمُهُۥ مِسۡكٞۚ وَفِي ذَٰلِكَ فَلۡيَتَنَافَسِ ٱلۡمُتَنَٰفِسُونَ

its seal is musk – for that let the seekers seek! –

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

خِتَٰمُهُۥ

its seal

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i

At-Tariq 86:4

إِن كُلُّ نَفۡسٖ لَّمَّا عَلَيۡهَا حَافِظٞ

Over every person (there is) a watcher.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لَّمَّا

(there is)

Variant Reading

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...'.

Read by:

Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh

Al-Fajr 89:16

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.’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

فَقَدَرَ

restricts

Variant Reading

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.

Read by:

Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan

Al-Fajr 89:18

وَلَا تَحَـٰٓضُّونَ عَلَىٰ طَعَامِ ٱلۡمِسۡكِينِ

nor do you urge the feeding of the poor,

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَحَٰٓضُّونَ

urge

Variant Reading

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.

Read by:

Bazzi, Hisham, Ibn Dhakwan, Qalun, Qunbul, Warsh

Al-Balad 90:6

يَقُولُ أَهۡلَكۡتُ مَالٗا لُّبَدًا

He says, ‘I have squandered vast wealth!’

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

لُّبَدًا

vast

Variant Reading

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.

Read by:

Ibn Jummaz, Ibn Wardan

Ash-Shams 91:15

وَلَا يَخَافُ عُقۡبَٰهَا

He was not afraid of its outcome.

Graphical/Basic Letter Difference Change Meaning (general semantic shift)
Original (Hafs)

وَلَا

He was not

Variant Reading

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.

Read by:

Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh

Al-Qadr 97:5

سَلَٰمٌ هِيَ حَتَّىٰ مَطۡلَعِ ٱلۡفَجۡرِ

It is (a night of) peace, until the rising of the dawn.

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

مَطۡلَعِ

rising

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq

Al-Humazah 104:2

ٱلَّذِي جَمَعَ مَالٗا وَعَدَّدَهُۥ

who accumulates wealth and counts it over and over!

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

جَمَعَ

accumulates

Variant Reading

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.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Rawh