Meaning Alteration
The variants listed below fall under the effect category of "Different Word entirely". 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.
فَأَزَلَّهُمَا ٱلشَّيۡطَٰنُ عَنۡهَا فَأَخۡرَجَهُمَا مِمَّا كَانَا فِيهِۖ وَقُلۡنَا ٱهۡبِطُواْ بَعۡضُكُمۡ لِبَعۡضٍ عَدُوّٞۖ وَلَكُمۡ فِي ٱلۡأَرۡضِ مُسۡتَقَرّٞ وَمَتَٰعٌ إِلَىٰ حِينٖ
Then Satan caused them both to slip from there, and to go out from where they were. And We said, ‘Go down, some of you an enemy to others! The earth is a dwelling place for you, and enjoyment (of life) for a time.’
فَأَزَلَّهُمَا
caused them both to slip
فَأَزَالَهُمَا
removed them
Hafs reads with a shaddah on the lam ('fa'azallahuma') from the root Z-L-L (to slip). The variant, read by Hamzah, introduces an alif and removes the shaddah ('fa'azalahuma') from the root Z-W-L (to remove/cease), changing the word entirely.
Khalaf, Khallad
۞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?
نُنسِهَا
cause to be forgotten
نَنسَـٔۡهَا
postpone it
Hafs reads 'nunsiha' derived from the root (n-s-y), meaning 'cause to be forgotten'. The variant reads 'nansa'ha' from the root (n-s-'), adding a hamza and changing the vowels, which means 'postpone it'. This changes the root word and meaning completely.
Bazzi, Duri Abu 'Amr, Qunbul, Susi
وَمَن يَرۡغَبُ عَن مِّلَّةِ إِبۡرَٰهِـۧمَ إِلَّا مَن سَفِهَ نَفۡسَهُۥۚ وَلَقَدِ ٱصۡطَفَيۡنَٰهُ فِي ٱلدُّنۡيَاۖ وَإِنَّهُۥ فِي ٱلۡأٓخِرَةِ لَمِنَ ٱلصَّـٰلِحِينَ
Who prefers (another creed) to the creed of Abraham except the one who makes a fool of himself? Certainly We have chosen him in this world, and surely in the Hereafter he will indeed be among the righteous.
ٱلدُّنۡيَا
this world
ٱلۡأُولَىٰ
the Earlier (Life)
The variant replaces 'al-dunya' (the nearer/this world) with 'al-ula' (the earlier life), completely changing the noun while maintaining a similar temporal contrast with the Hereafter.
Hisham, Ibn Dhakwan
أَمۡ كُنتُمۡ شُهَدَآءَ إِذۡ حَضَرَ يَعۡقُوبَ ٱلۡمَوۡتُ إِذۡ قَالَ لِبَنِيهِ مَا تَعۡبُدُونَ مِنۢ بَعۡدِيۖ قَالُواْ نَعۡبُدُ إِلَٰهَكَ وَإِلَٰهَ ءَابَآئِكَ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ إِلَٰهٗا وَٰحِدٗا وَنَحۡنُ لَهُۥ مُسۡلِمُونَ
Or were you witnesses when death approached Jacob, when he said to his sons, ‘What will you serve after me?’ They said, ‘We will serve your God, and the God of your fathers, Abraham, and Ishmael, and Isaac: one God – to Him we submit.’
إِبْرَٰهِـۧمَ
Abraham
إِبْرَٰهَـٰمَ
Abraham
Hisham (from the recitation of Ibn 'Amir) reads the Prophet's name as 'Ibraham' (with an Alif) instead of 'Ibrahim' (with a Ya), reflecting a dialectal or historical variation of the name. The English translation remains 'Abraham' in both.
Hisham, Ibn Dhakwan
قُولُوٓاْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيۡنَا وَمَآ أُنزِلَ إِلَىٰٓ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطِ وَمَآ أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَآ أُوتِيَ ٱلنَّبِيُّونَ مِن رَّبِّهِمۡ لَا نُفَرِّقُ بَيۡنَ أَحَدٖ مِّنۡهُمۡ وَنَحۡنُ لَهُۥ مُسۡلِمُونَ
Say: ‘We believe in God, and what has been sent down to us, and what has been sent down to Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and what was given to Moses and Jesus, and what was given to the prophets from their Lord. We make no distinction between any of them, and to Him we submit.’
إِبۡرَٰهِـۧمَ
Abraham
إِبۡرَٰهَـٰمَ
Abraham
Ibn 'Amir reads the Prophet's name with an alif ('Ibraham') instead of a ya ('Ibrahim'), reflecting a recognized dialectical and morphological variant of the proper name.
Hisham, Ibn Dhakwan
۞يَسۡـَٔلُونَكَ عَنِ ٱلۡخَمۡرِ وَٱلۡمَيۡسِرِۖ قُلۡ فِيهِمَآ إِثۡمٞ كَبِيرٞ وَمَنَٰفِعُ لِلنَّاسِ وَإِثۡمُهُمَآ أَكۡبَرُ مِن نَّفۡعِهِمَاۗ وَيَسۡـَٔلُونَكَ مَاذَا يُنفِقُونَۖ قُلِ ٱلۡعَفۡوَۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلۡأٓيَٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ
They ask you about wine and games of chance. Say: ‘In both of them (there is) great sin, but (also some) benefits for the people, yet their sin is greater than their benefit.’ They ask you about what they should contribute. Say: ‘The excess.’ In this way God makes clear to you the signs, so that you may reflect
كَبِيرٞ
great
كَثِيرٞ
much
The letter ba' (ب) with one dot below in Hafs is read as tha' (ث) with three dots above in the variant. This changes the meaning from 'great' (in magnitude) to 'much' (in quantity).
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad
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.’
نُنشِزُهَا
We raise them up
نُنشِرُهَا
We revivify them
The presence of a dot changes the letter from a ra (ر) to a zay (ز), altering the root from n-sh-r (to resurrect/revivify) to n-sh-z (to raise/assemble the bones).
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَإِذۡ قَالَ إِبۡرَٰهِـۧمُ رَبِّ أَرِنِي كَيۡفَ تُحۡيِ ٱلۡمَوۡتَىٰۖ قَالَ أَوَلَمۡ تُؤۡمِنۖ قَالَ بَلَىٰ وَلَٰكِن لِّيَطۡمَئِنَّ قَلۡبِيۖ قَالَ فَخُذۡ أَرۡبَعَةٗ مِّنَ ٱلطَّيۡرِ فَصُرۡهُنَّ إِلَيۡكَ ثُمَّ ٱجۡعَلۡ عَلَىٰ كُلِّ جَبَلٖ مِّنۡهُنَّ جُزۡءٗا ثُمَّ ٱدۡعُهُنَّ يَأۡتِينَكَ سَعۡيٗاۚ وَٱعۡلَمۡ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٞ
(Remember) when Abraham said, ‘My Lord, show me how You give the dead life.’ He said, ‘Have you not believed?’ He said, ‘Yes indeed! But (show me) to satisfy my heart.’ He said, ‘Take four birds, and take them close to you, then place a piece of them on each hill, (and) then call them. They will come rushing to you. Know that God is mighty, wise.’
إِبۡرَٰهِـۧمُ
Abraham
إِبۡرَٰهَـٰمُ
Abraham
The pronunciation of the Prophet's name changes from Ibrahim to Ibraham (a variation read by Ibn 'Amir in Al-Baqarah), reflecting an ancient dialectical variation of the name without changing the referent.
Hisham, Ibn Dhakwan
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.
فَتَبَيَّنُواْ
be discerning
فَتَثَبَّتُواْ
ascertain (the truth)
A change in diacritical dots alters the word's root from b-y-n (seeking clarity/being discerning) to th-b-t (to verify/ascertain/stand firm), though the skeletal text (rasm) remains identical.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
۞يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّـٰمِينَ بِٱلۡقِسۡطِ شُهَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٰلِدَيۡنِ وَٱلۡأَقۡرَبِينَۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرٗا فَٱللَّهُ أَوۡلَىٰ بِهِمَاۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْۚ وَإِن تَلۡوُۥٓاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرٗا
You who believe! Be supervisors in justice, witnesses for God, even if it is against yourselves or your parents and family. Whether he be rich or poor, God (stands) closer to both of them. Do not follow (your vain) desire or you will (not) act fairly. If you turn aside or turn away – surely God is aware of what you do.
تَلۡوُۥٓاْ
turn aside
تَلُواْ
go forward
Hafs derives the word from the root l-w-y (to twist or turn aside), whereas the variant derives it from w-l-y (to go forward or be in charge of testifying), omitting a Waw and resulting in a different word with a distinct meaning.
Hisham, Ibn Dhakwan, Khalaf, Khallad
قُلۡ إِنِّي عَلَىٰ بَيِّنَةٖ مِّن رَّبِّي وَكَذَّبۡتُم بِهِۦۚ مَا عِندِي مَا تَسۡتَعۡجِلُونَ بِهِۦٓۚ إِنِ ٱلۡحُكۡمُ إِلَّا لِلَّهِۖ يَقُصُّ ٱلۡحَقَّۖ وَهُوَ خَيۡرُ ٱلۡفَٰصِلِينَ
Say: ‘I (stand) on a clear sign from my Lord, but you have called it a lie. What you seek to hurry is not in my power. Judgment (belongs) only to God. He recounts the truth, and He is the best of judges.’
يَقُصُّ
He recounts
يَقۡضِ
He decrees
The unpointed orthographic skeleton (rasm) for both words is identical (يقص). The variant reading adds a dot to the letter Sad (ص) to make it a Dhad (ض) and changes the vowels, shifting the word from 'yaquṣṣu' (He recounts/tells, from root q-ṣ-ṣ) to 'yaqḍi' (He decrees/judges, from root q-ḍ-y).
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways, Susi
وَهُوَ ٱلَّذِي يُرۡسِلُ ٱلرِّيَٰحَ بُشۡرَۢا بَيۡنَ يَدَيۡ رَحۡمَتِهِۦۖ حَتَّىٰٓ إِذَآ أَقَلَّتۡ سَحَابٗا ثِقَالٗا سُقۡنَٰهُ لِبَلَدٖ مَّيِّتٖ فَأَنزَلۡنَا بِهِ ٱلۡمَآءَ فَأَخۡرَجۡنَا بِهِۦ مِن كُلِّ ٱلثَّمَرَٰتِۚ كَذَٰلِكَ نُخۡرِجُ ٱلۡمَوۡتَىٰ لَعَلَّكُمۡ تَذَكَّرُونَ
He (it is) who sends the winds as good news before His mercy, until, when it brings a cloud heavy (with rain), We drive it to some barren land, and send down water by means of it, and bring forth by means of it every (kind of) fruit. In this way We bring forth the dead, so that you may take heed.
بُشۡرَۢا
as good news
نُشُرًا
as a revival
The first letter changes from a ba' (ب) with a dot below to a nun (ن) with a dot above. This changes the root of the word, altering the meaning from bringing 'good news' to 'spreading' or 'revival'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq
وَإِن نَّكَثُوٓاْ أَيۡمَٰنَهُم مِّنۢ بَعۡدِ عَهۡدِهِمۡ وَطَعَنُواْ فِي دِينِكُمۡ فَقَٰتِلُوٓاْ أَئِمَّةَ ٱلۡكُفۡرِ إِنَّهُمۡ لَآ أَيۡمَٰنَ لَهُمۡ لَعَلَّهُمۡ يَنتَهُونَ
But if they break their oaths, after their treaty, and vilify your religion, fight the leaders of disbelief – surely they have no (binding) oaths – so that they stop (fighting).
أَيۡمَٰنَ
oaths
إِيمَانَ
faith
A change in voweling shifts the word from 'aymān' (oaths, from the root y-m-n) to 'īmān' (faith, from the root a-m-n), altering the meaning of what the deniers are said to lack.
Hisham, Ibn Dhakwan
أَكَانَ لِلنَّاسِ عَجَبًا أَنۡ أَوۡحَيۡنَآ إِلَىٰ رَجُلٖ مِّنۡهُمۡ أَنۡ أَنذِرِ ٱلنَّاسَ وَبَشِّرِ ٱلَّذِينَ ءَامَنُوٓاْ أَنَّ لَهُمۡ قَدَمَ صِدۡقٍ عِندَ رَبِّهِمۡۗ قَالَ ٱلۡكَٰفِرُونَ إِنَّ هَٰذَا لَسَٰحِرٞ مُّبِينٌ
Is it amazing to the people that We have inspired a man from among them: ‘Warn the people, and give good news to those who believe, that for them (there is) a sure footing with their Lord’? (But) the disbelievers say, ‘Surely this (man) is a clear magician indeed.’
لَسَٰحِرٞ
magician
لَسِحْرٞ
sorcery
Hafs reads the active participle 'lasāḥirun' (a magician), referring to the Prophet himself. The variant reads the verbal noun 'lasiḥrun' (sorcery), shifting the reference to the message or the revelation being presented.
Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Susi, Warsh
هُوَ ٱلَّذِي يُسَيِّرُكُمۡ فِي ٱلۡبَرِّ وَٱلۡبَحۡرِۖ حَتَّىٰٓ إِذَا كُنتُمۡ فِي ٱلۡفُلۡكِ وَجَرَيۡنَ بِهِم بِرِيحٖ طَيِّبَةٖ وَفَرِحُواْ بِهَا جَآءَتۡهَا رِيحٌ عَاصِفٞ وَجَآءَهُمُ ٱلۡمَوۡجُ مِن كُلِّ مَكَانٖ وَظَنُّوٓاْ أَنَّهُمۡ أُحِيطَ بِهِمۡ دَعَوُاْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ لَئِنۡ أَنجَيۡتَنَا مِنۡ هَٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ
He (it is) who enables you to travel on the shore and the sea, until, when you are on the ship, and they sail with them by means of a fair wind, and they gloat over it, a violent wind comes upon it and the waves come at them from every side, and they think they are encompassed by them. (Then) they call on God, devoting (their) religion to Him: ‘If indeed you rescue us from this, we shall indeed be among the thankful.’
يُسَيِّرُكُمۡ
enables you to travel
يَنشُرُكُمۡ
scatters you
By changing the placement of the dots on the identical unpointed Arabic skeleton (five 'teeth' before the letter Raa), the root changes from s-y-r (to make travel) to n-sh-r (to scatter or spread).
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan
هُنَالِكَ تَبۡلُواْ كُلُّ نَفۡسٖ مَّآ أَسۡلَفَتۡۚ وَرُدُّوٓاْ إِلَى ٱللَّهِ مَوۡلَىٰهُمُ ٱلۡحَقِّۖ وَضَلَّ عَنۡهُم مَّا كَانُواْ يَفۡتَرُونَ
There every person will stand trial (for) what he has done, and they will be returned to God, their true Protector, and (then) what they forged will abandon them.
تَبۡلُواْ
will stand trial
تَتْلُواْ
reads
The change in dots from a 'ba' (one dot below) to a 'ta' (two dots above) changes the root from ba-lam-waw (to test/experience/stand trial) to ta-lam-waw (to read/recite).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
فَلَمَّا سَمِعَتۡ بِمَكۡرِهِنَّ أَرۡسَلَتۡ إِلَيۡهِنَّ وَأَعۡتَدَتۡ لَهُنَّ مُتَّكَـٔٗا وَءَاتَتۡ كُلَّ وَٰحِدَةٖ مِّنۡهُنَّ سِكِّينٗا وَقَالَتِ ٱخۡرُجۡ عَلَيۡهِنَّۖ فَلَمَّا رَأَيۡنَهُۥٓ أَكۡبَرۡنَهُۥ وَقَطَّعۡنَ أَيۡدِيَهُنَّ وَقُلۡنَ حَٰشَ لِلَّهِ مَا هَٰذَا بَشَرًا إِنۡ هَٰذَآ إِلَّا مَلَكٞ كَرِيمٞ
When she heard their cunning (gossip), she sent for them, and prepared a banquet for them, and gave each one of them a knife. Then she said (to Joseph), ‘Come forth to (wait on) them.’ When they saw him, they admired him, and cut their hands, and said, ‘God preserve (us)! This is no (mere) mortal. This is nothing but a splendid angel!’
مُتَّكَـٔٗا
a banquet
مُتۡكٗا
citrus fruits
The Hafs reading 'muttaka'an' means a banquet or a place to recline. The variant reading 'mutkan' alters the vowels and drops the hamza (while sharing the same consonantal rasm), changing the word to mean a citron or citrus fruit, which contextually aligns with giving them knives to cut it.
Ibn Jummaz, Ibn Wardan
أَلَمۡ تَرَ أَنَّ ٱللَّهَ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ بِٱلۡحَقِّۚ إِن يَشَأۡ يُذۡهِبۡكُمۡ وَيَأۡتِ بِخَلۡقٖ جَدِيدٖ
Do you not see that God created the heavens and the earth in truth? If He (so) pleases, He will do away with you and bring a new creation.
خَلَقَ
created
خَالِقُ
is the Creator
The Hafs recitation uses the past tense verb 'khalaqa' (created), whereas the variant uses the active participle/noun 'khāliqu' (Creator), shifting the grammatical structure to a noun construct (idafah) which also changes the case of the following words to genitive.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
قَالَ هَٰذَا صِرَٰطٌ عَلَيَّ مُسۡتَقِيمٌ
He said, ‘This is the straight path (incumbent) on Me.
عَلَيَّ
(incumbent) on Me
عَلِيٌّ
high
A change in vowels alters the word from a preposition combined with a pronoun ('alayya' - upon Me) to an adjective ('aliyyun' - high or exalted).
Rawh, Ruways
وَإِذَآ أَنۡعَمۡنَا عَلَى ٱلۡإِنسَٰنِ أَعۡرَضَ وَنَـَٔا بِجَانِبِهِۦ وَإِذَا مَسَّهُ ٱلشَّرُّ كَانَ يَـُٔوسٗا
When We bless a person, he turns away and distances himself, but when evil touches him, he is in despair.
وَنَـَٔا
and distances himself
وَنَاءَ
and turns his back
The positions of the hamza and alif are transposed (metathesis). Hafs reads 'na'aa' (from the root n-a-y, meaning to distance oneself), while the variant reads 'naa'a' (from the root n-w-a, meaning to turn one's back, rise, or withdraw heavily).
Ibn Dhakwan, Ibn Jummaz, Ibn Wardan
وَٱللَّهُ خَلَقَ كُلَّ دَآبَّةٖ مِّن مَّآءٖۖ فَمِنۡهُم مَّن يَمۡشِي عَلَىٰ بَطۡنِهِۦ وَمِنۡهُم مَّن يَمۡشِي عَلَىٰ رِجۡلَيۡنِ وَمِنۡهُم مَّن يَمۡشِي عَلَىٰٓ أَرۡبَعٖۚ يَخۡلُقُ ٱللَّهُ مَا يَشَآءُۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
God has created every living creature from water. (There are) some of them who walk on their bellies, and some of them who walk on two feet, and some of them who walk on four. God creates whatever He pleases. Surely God is powerful over everything.
خَلَقَ كُلَّ
has created every
خَالِقُ كُلِّ
is the Creator of every
The Hafs reading uses the past tense verb 'khalaqa' (created) with the object 'kulla' (every) in the accusative case. The variant changes the verb to the active participle/noun 'khaaliqu' (Creator), which places the following word 'kulli' (every) into the genitive case due to a construct state (idafah).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq
۞قَالُوٓاْ أَنُؤۡمِنُ لَكَ وَٱتَّبَعَكَ ٱلۡأَرۡذَلُونَ
They said, ‘Shall we believe you, when (only) the worst (people) follow you?’
وَٱتَّبَعَكَ
follow you
وَأَتْبَاعُكَ
your followers
The Hafs reading uses the past tense verb 'وَٱتَّبَعَكَ' (and followed you), while the variant uses the plural noun 'وَأَتْبَاعُكَ' (and your followers), shifting the grammatical structure.
Rawh, Ruways
وَتَوَكَّلۡ عَلَى ٱلۡعَزِيزِ ٱلرَّحِيمِ
Put your trust in the Mighty, the Compassionate,
وَتَوَكَّلۡ
Put your trust
فَتَوَكَّلْ
Then place your trust
The conjunction 'waw' (and) in Hafs is replaced with 'fa' (then/so) in the variant, shifting the connection from a simple continuation to a sequential or consequential action.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَمَآ أَنتَ بِهَٰدِي ٱلۡعُمۡيِ عَن ضَلَٰلَتِهِمۡۖ إِن تُسۡمِعُ إِلَّا مَن يُؤۡمِنُ بِـَٔايَٰتِنَا فَهُم مُّسۡلِمُونَ
Nor can you guide the blind out of their straying. You cannot make (anyone) hear, except the one who believes in Our signs, and so they submit.
بِهَٰدِي
can you guide
تَهْدِي
do you guide
Hafs reads 'bi-hādī' (a guide) as an active participle with the preposition 'bi'. The variant reads 'tahdī' (you guide), a second-person verb. Both words share the exact same Uthmani rasm (بهدى), differing only in the diacritical dots (one dot below for Ba vs two dots above for Ta). Consequently, the variant also alters the grammatical case of the following word to accusative ('al-ʿumya') and changes 'ḍalālatihim' to 'ḍalālihim'.
Khalaf, Khallad
وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ لَنُبَوِّئَنَّهُم مِّنَ ٱلۡجَنَّةِ غُرَفٗا تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَاۚ نِعۡمَ أَجۡرُ ٱلۡعَٰمِلِينَ
Those who have believed and done righteous deeds – We shall indeed settle them in exalted rooms of the Garden, through which rivers flow, there to remain. Excellent is the reward of the doers,
لَنُبَوِّئَنَّهُم
We shall indeed settle them
لَنُثْوِيَنَّهُم
We will lodge them
The difference stems from the diacritical dots on the foundational script (rasm). Hafs reads with a 'ba' (one dot below) and a hamza on the 'ya' seat (from the root ba-waw-hamza, meaning to settle). The variant reads with a 'tha' (three dots above) and a regular 'ya' (from the root tha-waw-ya, meaning to lodge), resulting in a different word with a similar overarching meaning.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَمَآ أَنتَ بِهَٰدِ ٱلۡعُمۡيِ عَن ضَلَٰلَتِهِمۡۖ إِن تُسۡمِعُ إِلَّا مَن يُؤۡمِنُ بِـَٔايَٰتِنَا فَهُم مُّسۡلِمُونَ
You cannot guide the blind out of their straying, nor can you make (anyone) hear, except for those who believe in Our signs, and so they submit.
بِهَٰدِ
guide
تَهْدِي
do yousg guide
The Hafs reading uses the active participle with a preposition (بِهَٰدِ, 'a guide'), while the variant reads it as a second-person imperfect verb (تَهْدِي, 'you guide').
Khalaf, Khallad
أَوَلَيۡسَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ بِقَٰدِرٍ عَلَىٰٓ أَن يَخۡلُقَ مِثۡلَهُمۚ بَلَىٰ وَهُوَ ٱلۡخَلَّـٰقُ ٱلۡعَلِيمُ
Is not the One who created the heavens and the earth able to create their equivalent? Yes indeed! He is the Creator, the Knowing.
بِقَٰدِرٍ
able
يَقْدِرُ
Cannot
The variant changes the preposition and active participle 'bi-qādirin' (able) to the imperfect verb 'yaqdiru' (can/capable). The unpointed Uthmanic rasm (بقدر) is identical, differing only in the diacritical dots (one dot below for ba', two for ya') and vowels, which shifts the grammatical structure from a nominal/prepositional predicate to a verbal one.
Ruways
سَلَٰمٌ عَلَىٰٓ إِلۡ يَاسِينَ
‘Peace (be) upon Elijah!’
إِلۡ يَاسِينَ
Elijah
ءَالِ يَاسِينَ
Elijah’s folk
Hafs reads the text as a single proper noun 'Il Yasin' (Elijah) with a kasra on the hamza and sukoon on the lam. The variant reads it as two separate words, 'Aal Yasin' (the family/folk of Yasin), by placing a long vowel (madd) on the hamza and a kasra on the lam.
Hisham, Ibn Dhakwan, Qalun, Rawh, Ruways, Warsh
إِذۡ قَالَ رَبُّكَ لِلۡمَلَـٰٓئِكَةِ إِنِّي خَٰلِقُۢ بَشَرٗا مِّن طِينٖ
(Remember) when your Lord said to the angels: ‘Surely I am going to create a human being from clay.
إِذۡ قَالَ رَبُّكَ لِلۡمَلَٰٓئِكَةِ إِنِّي خَٰلِقُۢ بَشَرٗا مِّن طِينٖ
(Remember) when your Lord said to the angels: ‘Surely I am going to create a human being from clay.
إِن يُوحَىٰٓ إِلَيَّ إِلَّآ أَنَّمَآ أَنَا۠ نَذِيرٞ مُّبِينٌ
It is only revealed to me: indeed, I am an evident warner.”
Dataset misalignment: The Variant English provided is the translation of the preceding verse (Surah Sad 38:70), while the Hafs text provided is Surah Sad 38:71. This is not a Qira'at variant but a shift in the verse being referenced.
Ibn Jummaz, Ibn Wardan
۞شَرَعَ لَكُم مِّنَ ٱلدِّينِ مَا وَصَّىٰ بِهِۦ نُوحٗا وَٱلَّذِيٓ أَوۡحَيۡنَآ إِلَيۡكَ وَمَا وَصَّيۡنَا بِهِۦٓ إِبۡرَٰهِيمَ وَمُوسَىٰ وَعِيسَىٰٓۖ أَنۡ أَقِيمُواْ ٱلدِّينَ وَلَا تَتَفَرَّقُواْ فِيهِۚ كَبُرَ عَلَى ٱلۡمُشۡرِكِينَ مَا تَدۡعُوهُمۡ إِلَيۡهِۚ ٱللَّهُ يَجۡتَبِيٓ إِلَيۡهِ مَن يَشَآءُ وَيَهۡدِيٓ إِلَيۡهِ مَن يُنِيبُ
He has instituted for you from the religion what He charged Noah with, and that which We have inspired you (with), and what We charged Abraham, and Moses, and Jesus with: ‘Observe the religion, and do not become divided in it.’ What you call them to is hard on the idolaters. God chooses for Himself whomever He pleases, and He guides to Himself whoever turns (to Him in repentance).
إِبۡرَٰهِيمَ
Abraham
إِبْرَاهَامَ
Abraham (pronounced Ibrahām)
The proper name is pronounced 'Ibrahām' instead of 'Ibrahim', reflecting a dialectal or historical variation in the spelling and pronunciation of the name.
Hisham
وَجَعَلُواْ ٱلۡمَلَـٰٓئِكَةَ ٱلَّذِينَ هُمۡ عِبَٰدُ ٱلرَّحۡمَٰنِ إِنَٰثًاۚ أَشَهِدُواْ خَلۡقَهُمۡۚ سَتُكۡتَبُ شَهَٰدَتُهُمۡ وَيُسۡـَٔلُونَ
Yet they have made the angels – those who are themselves servants of the Merciful – females. Did they witness their creation? Their testimony will be written down, and they will be questioned.
عِبَٰدُ
servants
عِندَ
with
The difference stems from the unpointed rasm (skeletal text) where the central 'tooth' is read with a dot below as a ba' (عِبَٰدُ, servants) in Hafs, and with a dot above as a nun' (عِندَ, with) in the variant, changing the word entirely.
Bazzi, Hisham, Ibn Dhakwan, Qunbul, Rawh, Ruways
عِبَٰدُ
servants
عِندَ
with
The Uthmani rasm is written 'عبد' without an alif. Hafs reads the tooth with a dot below as a ba ('ʿibādu' - servants), while the variant reads it with a dot above as a nun ('ʿinda' - with). Additionally, this variant changes the active verb 'أَشَهِدُواْ' (did they witness) to the passive 'اَ۟شْهِدُواْ' / 'أُشْهِدُواْ' (were they made to witness).
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَوَصَّيۡنَا ٱلۡإِنسَٰنَ بِوَٰلِدَيۡهِ إِحۡسَٰنًاۖ حَمَلَتۡهُ أُمُّهُۥ كُرۡهٗا وَوَضَعَتۡهُ كُرۡهٗاۖ وَحَمۡلُهُۥ وَفِصَٰلُهُۥ ثَلَٰثُونَ شَهۡرًاۚ حَتَّىٰٓ إِذَا بَلَغَ أَشُدَّهُۥ وَبَلَغَ أَرۡبَعِينَ سَنَةٗ قَالَ رَبِّ أَوۡزِعۡنِيٓ أَنۡ أَشۡكُرَ نِعۡمَتَكَ ٱلَّتِيٓ أَنۡعَمۡتَ عَلَيَّ وَعَلَىٰ وَٰلِدَيَّ وَأَنۡ أَعۡمَلَ صَٰلِحٗا تَرۡضَىٰهُ وَأَصۡلِحۡ لِي فِي ذُرِّيَّتِيٓۖ إِنِّي تُبۡتُ إِلَيۡكَ وَإِنِّي مِنَ ٱلۡمُسۡلِمِينَ
We have charged each person (to do) good to his parents – his mother bore him with difficulty, and she delivered him with difficulty – his bearing and his weaning are thirty months – until, when he reaches his maturity, and reaches forty years, he says, ‘My Lord, (so) dispose me that I may be thankful for your blessing with which You have blessed me and my parents, and that I may do righteousness pleasing to You, and do right by me concerning my descendants. Surely I turn to You (in repentance), and surely I am one of those who submit.’
إِحۡسَٰنًا
good
حُسۡنًا
kindness
The word changes from the Form IV verbal noun 'Ihsan' (doing good) in Hafs to the Form I verbal noun 'Husn' (goodness/kindness) in the variant, representing a different word choice with a similar semantic focus.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
أَوَلَمۡ يَرَوۡاْ أَنَّ ٱللَّهَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَلَمۡ يَعۡيَ بِخَلۡقِهِنَّ بِقَٰدِرٍ عَلَىٰٓ أَن يُحۡـِۧيَ ٱلۡمَوۡتَىٰۚ بَلَىٰٓۚ إِنَّهُۥ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
Do they not see that God, who created the heavens and earth, and was not tired out by their creation, is able to give the dead life? Yes indeed! Surely He is powerful over everything.
بِقَٰدِرٍ
is able
يَقْدِرُ
can
The change in diacritical dots on the first letter (from ba' to ya') and vowels shifts the word from a prepositional phrase with an active participle ('bi-qādirin', is able) to a present tense verb ('yaqdiru', can).
Rawh, Ruways
وَلَوۡ نَشَآءُ لَأَرَيۡنَٰكَهُمۡ فَلَعَرَفۡتَهُم بِسِيمَٰهُمۡۚ وَلَتَعۡرِفَنَّهُمۡ فِي لَحۡنِ ٱلۡقَوۡلِۚ وَٱللَّهُ يَعۡلَمُ أَعۡمَٰلَكُمۡ
If We had (so) pleased, We would indeed have shown them to you, and you would indeed know them by their marks – indeed you do know them by their devious speech. God knows your deeds,
أَعۡمَٰلَكُمۡ
your deeds
أَعْمَٰلَكُمْۖ
their secrets
There is a dataset alignment error: the Variant English provided is the translation for verse 47:26 ('their secrets'), whereas the Variant Arabic provided is verse 47:30 ('your deeds'). The Arabic words provided are identical in meaning, but mapped to completely different English text.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِن جَآءَكُمۡ فَاسِقُۢ بِنَبَإٖ فَتَبَيَّنُوٓاْ أَن تُصِيبُواْ قَوۡمَۢا بِجَهَٰلَةٖ فَتُصۡبِحُواْ عَلَىٰ مَا فَعَلۡتُمۡ نَٰدِمِينَ
You who believe! If a wicked person brings you some (piece of) news, be discerning, or you will smite a people in ignorance, and then become regretful over what you have done.
فَتَبَيَّنُوٓاْ
be discerning
فَتَثَبَّتُوٓاْ
ascertain (the truth)
The placement of the diacritical dots on the identical skeletal text (rasm) changes the word from 'fatabayyanū' (to be discerning/investigate, from the root b-y-n) to 'fatathabbatū' (to ascertain/verify, from the root th-b-t), giving a slightly different nuance to the command.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
هَلۡ أَتَىٰكَ حَدِيثُ ضَيۡفِ إِبۡرَٰهِيمَ ٱلۡمُكۡرَمِينَ
Has the story come to you of the honored guests of Abraham?
إِبۡرَٰهِيمَ
Abraham
إِبْرَاهَامَ
Abraham's
The variant (recited by Hisham) changes the spelling and pronunciation of the Prophet's name from Ibrahim (إبراهيم) to Ibraham (إبراهام). The English translation remains functionally the same.
Hisham
وَإِبۡرَٰهِيمَ ٱلَّذِي وَفَّىٰٓ
and Abraham, who paid (his debt) in full?
وَإِبۡرَٰهِيمَ
Abraham
وَإِبۡرَٰهَامَ
Abraham (as opposed to Ibrahim)
The variant reads the Prophet's name as 'Ibraham' (with an alif) instead of 'Ibrahim' (with a ya'), representing a dialectal variation in the pronunciation of the name.
Hisham
أَوَءَابَآؤُنَا ٱلۡأَوَّلُونَ
And our fathers of old (too)?’
أَوَ
And
أَوْ
Or
Hafs vocalizes the waw with a fatha, reading it as the interrogative hamzah followed by the conjunction 'wa' (and). The variant vocalizes the waw with a sukoon, reading it as the single conjunction 'aw' (or).
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun
قَدۡ كَانَتۡ لَكُمۡ أُسۡوَةٌ حَسَنَةٞ فِيٓ إِبۡرَٰهِيمَ وَٱلَّذِينَ مَعَهُۥٓ إِذۡ قَالُواْ لِقَوۡمِهِمۡ إِنَّا بُرَءَـٰٓؤُاْ مِنكُمۡ وَمِمَّا تَعۡبُدُونَ مِن دُونِ ٱللَّهِ كَفَرۡنَا بِكُمۡ وَبَدَا بَيۡنَنَا وَبَيۡنَكُمُ ٱلۡعَدَٰوَةُ وَٱلۡبَغۡضَآءُ أَبَدًا حَتَّىٰ تُؤۡمِنُواْ بِٱللَّهِ وَحۡدَهُۥٓ إِلَّا قَوۡلَ إِبۡرَٰهِيمَ لِأَبِيهِ لَأَسۡتَغۡفِرَنَّ لَكَ وَمَآ أَمۡلِكُ لَكَ مِنَ ٱللَّهِ مِن شَيۡءٖۖ رَّبَّنَا عَلَيۡكَ تَوَكَّلۡنَا وَإِلَيۡكَ أَنَبۡنَا وَإِلَيۡكَ ٱلۡمَصِيرُ
There was a good example for you in Abraham, and those who were with him, when they said to their people, ‘Surely we are free of you and what you serve instead of God. We repudiate you, and between us and you enmity has shown itself, and hatred forever, until you believe in God alone’ – except for Abraham’s saying to his father: ‘I shall indeed ask forgiveness for you, but I have no power from God to (benefit) you at all’ – ’Our Lord, in You we put our trust, to You we turn (in repentance), and to You is the (final) destination.
إِبۡرَٰهِيمَ
Abraham
إِبۡرَٰهَامَ
Abraham
A dialectal variation in the pronunciation and spelling of the proper name, changing from 'Ibrahim' to 'Ibraham' (changing the Ya to an Alif).
Hisham
ٱنطَلِقُوٓاْ إِلَىٰ ظِلّٖ ذِي ثَلَٰثِ شُعَبٖ
Depart to a three-branched shadow
ٱنطَلِقُوٓاْ
Depart
ٱنطَلِقُواْ
Yet they cannot will, unless Allah wills.
In the Arabic text, the only difference is the omission of the madd sign over the alif/waw (a tajweed variation for qasr al-munfasil). However, the provided Variant English is completely mismatched and corresponds to a different verse (e.g., 76:30), creating a complete semantic replacement in the English text.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Susi
وَكَوَاعِبَ أَتۡرَابٗا
and full-breasted (maidens), (all) of the same age,
وَكَوَاعِبَ أَتۡرَابٗا
and full-breasted (maidens), (all) of the same age
وَكَوَاعِبَ أَتْرَاباٗ
as if they are herds of yellow camels
The Arabic text provided only contains a minor orthographic difference (sukoon placement/tanween style), but the variant English translation corresponds to a completely different verse (Surah Al-Mursalat 77:33), whereas the Hafs text is from Surah An-Naba 78:33. This indicates a data alignment error in the source.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Shu'bah, Susi, Warsh
وَكَوَاعِبَ أَتۡرَابٗا
full-breasted (maidens), (all) of the same age
جُمَالَاتٌ صُفْرٌ
thick yellow ropes
Dataset misalignment: The provided Hafs text is from Surah An-Naba (78:33), while the Variant English corresponds to Surah Al-Mursalat (77:33), where the variant 'jumālāt' (ropes) is read instead of Hafs 'jimālat' (camels).
Ruways
وَمَا هُوَ عَلَى ٱلۡغَيۡبِ بِضَنِينٖ
He is not grudging of the unseen.
بِضَنِينٖ
grudging
بِظَنِينٖ
accused
The substitution of the letter ẓāʾ (ظ) for ḍād (ض) changes the root, altering the meaning from 'stingy/grudging' (withholding knowledge) to 'accused/suspected'.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Qunbul, Ruways, Susi