Meaning Alteration
The variants listed below fall under the effect category of "Grammatical Case Change". 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.
فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَٰتٖ فَتَابَ عَلَيۡهِۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ
Then Adam received certain words from his Lord, and He turned to him (in forgiveness). Surely He – He is the One who turns (in forgiveness), the Compassionate.
ءَادَمُ ... كَلِمَٰتٖ
Adam received ... words
ءَادَمَ ... كَلِمَٰتٞ
Adam was received by words
The grammatical cases of 'Adam' and 'words' are swapped. In Hafs, Adam is the subject (nominative - marfu') who receives the words (accusative/object - mansub, taking kasrah). In the variant, the words act as the subject (nominative) that receive Adam (accusative).
Bazzi, Qunbul
قُلۡنَا ٱهۡبِطُواْ مِنۡهَا جَمِيعٗاۖ فَإِمَّا يَأۡتِيَنَّكُم مِّنِّي هُدٗى فَمَن تَبِعَ هُدَايَ فَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
We said, ‘Go down from it – all (of you)! If any guidance comes to you from Me, whoever follows My guidance – (there will be) no fear on them, nor will they sorrow.
خَوۡفٌ
no fear
خَوۡفَ
no fear shall ever be
The word changes from the nominative case (khawfun) indicating simple negation, to the accusative case (khawfa) indicating absolute, categorical negation.
Rawh, Ruways
بَلَىٰۚ مَنۡ أَسۡلَمَ وَجۡهَهُۥ لِلَّهِ وَهُوَ مُحۡسِنٞ فَلَهُۥٓ أَجۡرُهُۥ عِندَ رَبِّهِۦ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
Yes indeed! Whoever submits his face to God, and he is a doer of good, has his reward with his Lord. (There will be) no fear on them, nor will they sorrow.
خَوۡفٌ
no fear
خَوۡفَ
no fear shall ever be
Hafs reads with tanween damma (nominative) for simple negation, while the variant (Ya'qub) reads with a fatha (accusative) applying categorical absolute negation (laa nafiya lil jins), intensifying the meaning to 'no fear whatsoever'.
Rawh, Ruways
بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ وَإِذَا قَضَىٰٓ أَمۡرٗا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
– Originator of the heavens and the earth. When He decrees something, He simply says to it, ‘Be!’ and it is.
فَيَكُونُ
and it is
فَيَكُونَ
so it is
The final vowel on the verb changes from a dammah (nominative/indicative) to a fathah (accusative/subjunctive). This shifts the grammatical structure from a new, resumed statement ('and it is') to a direct result of the preceding command ('so it is').
Hisham, Ibn Dhakwan
ٱلۡحَجُّ أَشۡهُرٞ مَّعۡلُومَٰتٞۚ فَمَن فَرَضَ فِيهِنَّ ٱلۡحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي ٱلۡحَجِّۗ وَمَا تَفۡعَلُواْ مِنۡ خَيۡرٖ يَعۡلَمۡهُ ٱللَّهُۗ وَتَزَوَّدُواْ فَإِنَّ خَيۡرَ ٱلزَّادِ ٱلتَّقۡوَىٰۖ وَٱتَّقُونِ يَـٰٓأُوْلِي ٱلۡأَلۡبَٰبِ
The pilgrimage (falls in certain) specified months. Whoever undertakes the pilgrimage in them – (there should be) no sexual relations or wickedness or quarreling during the pilgrimage. Whatever good you do, God knows it. And take provision (for the journey), but surely the best provision is the guarding (of oneself). So guard (yourselves) against Me, those (of you) with understanding!
رَفَثَ وَلَا فُسُوقَ
sexual relations or wickedness
رَفَثٌ وَلَا فُسُوقٌ
intercourse nor ungodliness
Hafs reads the nouns with fatha (without tanween) indicating absolute categorical negation (La al-Nafiyah lil Jins). The variant (read by Ibn Kathir and Abu 'Amr) reads them with damma and tanween (nominative) indicating standard negation.
Ibn Jummaz, Ibn Wardan
رَفَثَ وَلَا فُسُوقَ
sexual relations or wickedness
رَفَثٌ وَلَا فُسُوقٌ
intercourse nor ungodliness
Hafs reads the first two nouns in the accusative case (fat-hah) as an absolute categorical negation. The variant reads them in the nominative case (dammah with tanwin) functioning as standard negations, while keeping the third noun (jidāla) as an absolute negation.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
هَلۡ يَنظُرُونَ إِلَّآ أَن يَأۡتِيَهُمُ ٱللَّهُ فِي ظُلَلٖ مِّنَ ٱلۡغَمَامِ وَٱلۡمَلَـٰٓئِكَةُ وَقُضِيَ ٱلۡأَمۡرُۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ
Do they expect (anything) but God to come to them in the shadow of the cloud with the angels? The affair has been decided, and to God (all) affairs return.
وَٱلۡمَلَٰٓئِكَةُ
with the angels
وَٱلۡمَلَٰٓئِكَةِ
and angels
The word for 'angels' changes from the nominative case (marfu') to the genitive case (majrur). In Hafs, the angels are the subject coming alongside God. In the variant, they are coordinated with 'clouds', meaning God comes in shades of clouds and in shades of angels.
Ibn Jummaz, Ibn Wardan
أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَأۡتِكُم مَّثَلُ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُمۖ مَّسَّتۡهُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ وَزُلۡزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ مَتَىٰ نَصۡرُ ٱللَّهِۗ أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٞ
Or did you think that you would enter the Garden before you had experienced what those who passed away before you experienced? Violence and hardship touched them, and they were (so) shaken that the messenger, and those who believed with him, said, ‘When will the help of God come?’ Is it not a fact that the help of God is near?
يَقُولَ
said
يَقُولُ
say
The verb changes from the subjunctive case (manṣūb with a fatḥa) to the indicative case (marfū' with a ḍamma). This subtle grammatical shift changes the aspect of the verb from an anticipated endpoint ('until they said') to a consequent, continuous state or factual occurrence ('such that they say/were saying').
Qalun, Warsh
۞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.
تُضَآرَّ
is not to suffer
تُضَآرُّ
is (supposed to be) harmed
The verb ending changes from a fatha (jussive mood indicating prohibition) to a damma (indicative mood indicating negation).
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
وَٱلَّذِينَ يُتَوَفَّوۡنَ مِنكُمۡ وَيَذَرُونَ أَزۡوَٰجٗا وَصِيَّةٗ لِّأَزۡوَٰجِهِم مَّتَٰعًا إِلَى ٱلۡحَوۡلِ غَيۡرَ إِخۡرَاجٖۚ فَإِنۡ خَرَجۡنَ فَلَا جُنَاحَ عَلَيۡكُمۡ فِي مَا فَعَلۡنَ فِيٓ أَنفُسِهِنَّ مِن مَّعۡرُوفٖۗ وَٱللَّهُ عَزِيزٌ حَكِيمٞ
Those of you who (are about to be) taken, and (are going to) leave behind wives, (let them make) a bequest for their wives: provision for the year without evicting (them from their homes). But if they do leave, (there is) no blame on you for what they may rightfully do with themselves. God is mighty, wise.
وَصِيَّةٗ
(let them make) a bequest
وَصِيَّةٞ
a bequest (is ordained upon them)
Hafs reads 'waṣiyyatan' in the accusative case, implying a hidden verb '(let them make) a bequest'. The variant reads 'waṣiyyatun' in the nominative case, acting as a subject with a hidden predicate, meaning 'a bequest (is an obligation)'.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Warsh
مَّن ذَا ٱلَّذِي يُقۡرِضُ ٱللَّهَ قَرۡضًا حَسَنٗا فَيُضَٰعِفَهُۥ لَهُۥٓ أَضۡعَافٗا كَثِيرَةٗۚ وَٱللَّهُ يَقۡبِضُ وَيَبۡصُۜطُ وَإِلَيۡهِ تُرۡجَعُونَ
Who is the one who will lend to God a good loan, and He will double it for him many times? God withdraws and extends, and to Him you will be returned.
فَيُضَٰعِفَهُۥ
will double it
فَيُضَٰعِفُهُۥ
may multiply it
The final vowel on the verb changes from a fatha (mansub/subjunctive) in Hafs to a damma (marfu'/indicative) in the variant, altering the grammatical function of the conjunction 'fa'.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Susi, Warsh
ٱلَّذِينَ يُنفِقُونَ أَمۡوَٰلَهُمۡ فِي سَبِيلِ ٱللَّهِ ثُمَّ لَا يُتۡبِعُونَ مَآ أَنفَقُواْ مَنّٗا وَلَآ أَذٗى لَّهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
Those who contribute their wealth in the way of God, (and) then do not follow up what they have contributed (with) insult and injury, for them – their reward is with their Lord. (There will be) no fear on them, nor will they sorrow.
خَوۡفٌ
fear
خَوۡفَ
fear shall ever be
The case of the word changes from nominative (khawfun) to accusative (khawfa). This makes the preceding 'laa' an absolute negation of the genus (laa al-naafiyah lil-jins), emphasizing that there will be absolutely no fear whatsoever upon them.
Rawh, Ruways
ٱلَّذِينَ يُنفِقُونَ أَمۡوَٰلَهُم بِٱلَّيۡلِ وَٱلنَّهَارِ سِرّٗا وَعَلَانِيَةٗ فَلَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
Those who contribute their wealth in the night and in the day, in secret and in open, for them – their reward is with their Lord. (There will be) no fear on them, nor will they sorrow.
خَوۡفٌ
no fear
خَوۡفَ
no fear shall ever be
The vowel changes from a nominative tanwin (khawfun) to an accusative fatha (khawfa). This changes the grammar to absolute negation (lā li-nafy al-jins), strengthening the meaning to 'no fear whatsoever shall ever be'.
Rawh, Ruways
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ وَأَقَامُواْ ٱلصَّلَوٰةَ وَءَاتَوُاْ ٱلزَّكَوٰةَ لَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
Surely those who believe and do righteous deeds, and observe the prayer and give the alms, for them – their reward is with their Lord. (There will be) no fear on them, nor will they sorrow.
خَوۡفٌ
fear
خَوۡفَ
fear shall ever be
The noun changes from the nominative case ('khawfun' with tanween) to the accusative case ('khawfa' without tanween). This changes the grammatical structure so that the preceding 'La' functions as an absolute negation of the genus (La al-nafiyah li al-jins), meaning absolutely no fear shall ever exist for them.
Rawh, Ruways
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا تَدَايَنتُم بِدَيۡنٍ إِلَىٰٓ أَجَلٖ مُّسَمّٗى فَٱكۡتُبُوهُۚ وَلۡيَكۡتُب بَّيۡنَكُمۡ كَاتِبُۢ بِٱلۡعَدۡلِۚ وَلَا يَأۡبَ كَاتِبٌ أَن يَكۡتُبَ كَمَا عَلَّمَهُ ٱللَّهُۚ فَلۡيَكۡتُبۡ وَلۡيُمۡلِلِ ٱلَّذِي عَلَيۡهِ ٱلۡحَقُّ وَلۡيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبۡخَسۡ مِنۡهُ شَيۡـٔٗاۚ فَإِن كَانَ ٱلَّذِي عَلَيۡهِ ٱلۡحَقُّ سَفِيهًا أَوۡ ضَعِيفًا أَوۡ لَا يَسۡتَطِيعُ أَن يُمِلَّ هُوَ فَلۡيُمۡلِلۡ وَلِيُّهُۥ بِٱلۡعَدۡلِۚ وَٱسۡتَشۡهِدُواْ شَهِيدَيۡنِ مِن رِّجَالِكُمۡۖ فَإِن لَّمۡ يَكُونَا رَجُلَيۡنِ فَرَجُلٞ وَٱمۡرَأَتَانِ مِمَّن تَرۡضَوۡنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحۡدَىٰهُمَا فَتُذَكِّرَ إِحۡدَىٰهُمَا ٱلۡأُخۡرَىٰۚ وَلَا يَأۡبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُواْۚ وَلَا تَسۡـَٔمُوٓاْ أَن تَكۡتُبُوهُ صَغِيرًا أَوۡ كَبِيرًا إِلَىٰٓ أَجَلِهِۦۚ ذَٰلِكُمۡ أَقۡسَطُ عِندَ ٱللَّهِ وَأَقۡوَمُ لِلشَّهَٰدَةِ وَأَدۡنَىٰٓ أَلَّا تَرۡتَابُوٓاْ إِلَّآ أَن تَكُونَ تِجَٰرَةً حَاضِرَةٗ تُدِيرُونَهَا بَيۡنَكُمۡ فَلَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَلَّا تَكۡتُبُوهَاۗ وَأَشۡهِدُوٓاْ إِذَا تَبَايَعۡتُمۡۚ وَلَا يُضَآرَّ كَاتِبٞ وَلَا شَهِيدٞۚ وَإِن تَفۡعَلُواْ فَإِنَّهُۥ فُسُوقُۢ بِكُمۡۗ وَٱتَّقُواْ ٱللَّهَۖ وَيُعَلِّمُكُمُ ٱللَّهُۗ وَٱللَّهُ بِكُلِّ شَيۡءٍ عَلِيمٞ
You who believe! When you contract a debt with one another for a fixed term, write it down. Let a scribe write it down fairly between you, and let the scribe not refuse to write it down, seeing that God has taught him. So let him write, and let the one who owes the debt dictate, and let him guard (himself) against God his Lord, and not diminish anything from it. If the one who owes the debt is weak of mind or body, or unable to dictate himself, let his ally dictate fairly. And call in two of your men as witnesses, or, if there are not two men, then one man and two women, from those present whom you approve of as witnesses, so that if one of the two women goes astray, the other will remind her. And let the witnesses not refuse when they are called on. Do not disdain to write it down, (however) small or large, with its due date. That is more upright in the sight of God, more reliable for witnessing (it), and (makes it) more likely that you will not be in doubt (afterwards) – unless it is an actual transaction you exchange among yourselves, and then there is no blame on you if you do not write it down. But take witnesses when you do business with each other. Only let the scribe or the witness not injure either party, or, if you do, that is wickedness on your part. So guard (yourselves) against God. God teaches you, and God has knowledge of everything.
أَن تَضِلَّ إِحۡدَىٰهُمَا فَتُذَكِّرَ
so that if one of the two women goes astray, the other will remind her
إِن تَضِلَّ إِحۡدَىٰهُمَا فَتُذَكِّرُ
so that in case one of them errs, the other reminds her
The particle 'an' (that/lest) is read as 'in' (if/in case) with a kasrah, changing it to a conditional clause. Consequently, the verb 'fatudhakkira' (subjunctive) changes to 'fatudhakkiru' (indicative) with a dammah.
فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٖ وَأَنۢبَتَهَا نَبَاتًا حَسَنٗا وَكَفَّلَهَا زَكَرِيَّاۖ كُلَّمَا دَخَلَ عَلَيۡهَا زَكَرِيَّا ٱلۡمِحۡرَابَ وَجَدَ عِندَهَا رِزۡقٗاۖ قَالَ يَٰمَرۡيَمُ أَنَّىٰ لَكِ هَٰذَاۖ قَالَتۡ هُوَ مِنۡ عِندِ ٱللَّهِۖ إِنَّ ٱللَّهَ يَرۡزُقُ مَن يَشَآءُ بِغَيۡرِ حِسَابٍ
So her Lord accepted her fully and caused her to grow up well, and Zachariah took charge of her. Whenever Zachariah entered upon her (in) the place of prayer, he found a provision (of food) with her. He said, ‘Mary! Where does this (food) come to you from?’ She said, ‘It is from God. Surely God provides for whomever He pleases without reckoning.’
كَفَّلَهَا زَكَرِيَّا
Zachariah took charge of her
كَفَلَهَا زَكَرِيَّآءُ
Zechariah sponsored her
Hafs reads the verb with a shadda (kaffalaha) as a Form II causative, making Allah the subject and Zachariah the object (accusative). The variant reads it without a shadda (kafalaha) as Form I, making Zechariah the explicit subject (nominative), which also changes the ending of his name to a hamza with a damma.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
قَالَتۡ رَبِّ أَنَّىٰ يَكُونُ لِي وَلَدٞ وَلَمۡ يَمۡسَسۡنِي بَشَرٞۖ قَالَ كَذَٰلِكِ ٱللَّهُ يَخۡلُقُ مَا يَشَآءُۚ إِذَا قَضَىٰٓ أَمۡرٗا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
She said, ‘My Lord, how shall I have a child, when no man has touched me?’ He said, ‘So (it will be)! God creates whatever He pleases. When He decrees something, He simply says to it, “Be!” and it is.’
فَيَكُونُ
and it is
فَيَكُونَ
so it is
The verb 'yakun' changes from the indicative mood (marfu') with a damma to the subjunctive mood (mansub) with a fatha, functioning as a resultative clause.
Hisham, Ibn Dhakwan
وَرَسُولًا إِلَىٰ بَنِيٓ إِسۡرَـٰٓءِيلَ أَنِّي قَدۡ جِئۡتُكُم بِـَٔايَةٖ مِّن رَّبِّكُمۡ أَنِّيٓ أَخۡلُقُ لَكُم مِّنَ ٱلطِّينِ كَهَيۡـَٔةِ ٱلطَّيۡرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيۡرَۢا بِإِذۡنِ ٱللَّهِۖ وَأُبۡرِئُ ٱلۡأَكۡمَهَ وَٱلۡأَبۡرَصَ وَأُحۡيِ ٱلۡمَوۡتَىٰ بِإِذۡنِ ٱللَّهِۖ وَأُنَبِّئُكُم بِمَا تَأۡكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمۡۚ إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لَّكُمۡ إِن كُنتُم مُّؤۡمِنِينَ
And (He will make him) a messenger to the Sons of Israel. ‘Surely I have brought you a sign from your Lord: I shall create for you the form of a bird from clay. Then I will breathe into it and it will become a bird by the permission of God. And I shall heal the blind and the leper, and give the dead life by the permission of God. And I shall inform you of what you may eat, and what you may store up in your houses. Surely in that is a sign indeed for you, if you are believers.
أَنِّيٓ
I
إِنِّيٓ
I truly
Changing the fat-ha on the hamza (أَنِّي) to a kasrah (إِنِّي) shifts the syntax from a subordinate explanatory clause (apposition) to an independent declarative sentence.
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
فَرِحِينَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦ وَيَسۡتَبۡشِرُونَ بِٱلَّذِينَ لَمۡ يَلۡحَقُواْ بِهِم مِّنۡ خَلۡفِهِمۡ أَلَّا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
gloating over what God has given them of his favor, and welcoming the good news about those who have not (yet) joined them of those who stayed behind – that (there will be) no fear on them, nor will they sorrow.
خَوۡفٌ
no fear
خَوۡفَ
no fear shall ever be
The noun changes from the nominative case with tanween (khawfun) to the accusative case without tanween (khawfa). This changes the particle 'la' into the absolute negation of the genus, expressing a categorical denial that any fear shall ever exist.
Rawh, Ruways
يَـٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُواْ رَبَّكُمُ ٱلَّذِي خَلَقَكُم مِّن نَّفۡسٖ وَٰحِدَةٖ وَخَلَقَ مِنۡهَا زَوۡجَهَا وَبَثَّ مِنۡهُمَا رِجَالٗا كَثِيرٗا وَنِسَآءٗۚ وَٱتَّقُواْ ٱللَّهَ ٱلَّذِي تَسَآءَلُونَ بِهِۦ وَٱلۡأَرۡحَامَۚ إِنَّ ٱللَّهَ كَانَ عَلَيۡكُمۡ رَقِيبٗا
People! Guard (yourselves) against your Lord, who created you from one person, and from him created his wife, and scattered from the two of them many men and women. And guard (yourselves) against God, whom you ask each other questions about, and (guard yourselves against) the wombs. Surely God is watching over you.
وَٱلۡأَرۡحَامَ
and (guard yourselves against) the wombs
وَٱلۡأَرۡحَامِ
and the name of the wombs
The vowel on the final letter changes from a fathah (accusative case) to a kasrah (genitive case). In Hafs, it is an object of caution ('fear Allah and the wombs'). In the variant, it coordinates with the pronoun 'Him' ('ask by Allah and by the wombs').
Khalaf, Khallad
وَإِنۡ خِفۡتُمۡ أَلَّا تُقۡسِطُواْ فِي ٱلۡيَتَٰمَىٰ فَٱنكِحُواْ مَا طَابَ لَكُم مِّنَ ٱلنِّسَآءِ مَثۡنَىٰ وَثُلَٰثَ وَرُبَٰعَۖ فَإِنۡ خِفۡتُمۡ أَلَّا تَعۡدِلُواْ فَوَٰحِدَةً أَوۡ مَا مَلَكَتۡ أَيۡمَٰنُكُمۡۚ ذَٰلِكَ أَدۡنَىٰٓ أَلَّا تَعُولُواْ
If you fear that you will not act fairly toward the orphan girls, marry what seems good to you of the women: two, or three, or four. But if you fear that you will not be fair, (marry only) one, or what your right (hands) own. That (will make it) more likely that you will not be biased.
فَوَٰحِدَةً
(marry only) one
فَوَٰحِدَةٌ
then (only) one (is enough)
The word changes from accusative (mansub), implying the hidden verb 'marry one', to nominative (marfu'), meaning 'one is enough'.
Ibn Jummaz, Ibn Wardan
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَأۡكُلُوٓاْ أَمۡوَٰلَكُم بَيۡنَكُم بِٱلۡبَٰطِلِ إِلَّآ أَن تَكُونَ تِجَٰرَةً عَن تَرَاضٖ مِّنكُمۡۚ وَلَا تَقۡتُلُوٓاْ أَنفُسَكُمۡۚ إِنَّ ٱللَّهَ كَانَ بِكُمۡ رَحِيمٗا
You who believe! Do not consume your property among yourselves by means of falsehood, but (let there) be a transaction among you by mutual agreement. And do not kill one another. Surely God is compassionate with you.
تِجَٰرَةً
a transaction
تِجَٰرَةٌ
a bargain
The word changes from the accusative case (tijāratan) to the nominative case (tijāratun). In Hafs, the verb 'takūna' is incomplete (nāqiṣah), making 'transaction' its predicate. In the variant, 'takūna' is complete (tāmmah), meaning 'to exist' or 'to occur', making 'bargain' its subject.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
ٱلرِّجَالُ قَوَّـٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعۡضَهُمۡ عَلَىٰ بَعۡضٖ وَبِمَآ أَنفَقُواْ مِنۡ أَمۡوَٰلِهِمۡۚ فَٱلصَّـٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٞ لِّلۡغَيۡبِ بِمَا حَفِظَ ٱللَّهُۚ وَٱلَّـٰتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهۡجُرُوهُنَّ فِي ٱلۡمَضَاجِعِ وَٱضۡرِبُوهُنَّۖ فَإِنۡ أَطَعۡنَكُمۡ فَلَا تَبۡغُواْ عَلَيۡهِنَّ سَبِيلًاۗ إِنَّ ٱللَّهَ كَانَ عَلِيّٗا كَبِيرٗا
Men are supervisors of women because God has favored some of them over others, and because they have contributed from their wealth. Righteous women are obedient, watching over (affairs) in the absence (of their husbands) because God has watched over (them). (As for) those women whom you fear may be rebellious: admonish them, avoid them in bed, and (finally) strike them. If they obey you, do not seek (any further) way against them. Surely God is most high, great.
حَفِظَ ٱللَّهُ
God has watched over
حَفِظَ ٱللَّهَ
(the religion of) Allah has been preserved
The word 'Allah' changes from the nominative subject (marfu') in Hafs to the accusative object (mansub) in the variant. This shifts the meaning from 'God has watched over' to the wives 'preserving (the commands/religion of) Allah'.
Ibn Jummaz, Ibn Wardan
إِنَّ ٱللَّهَ لَا يَظۡلِمُ مِثۡقَالَ ذَرَّةٖۖ وَإِن تَكُ حَسَنَةٗ يُضَٰعِفۡهَا وَيُؤۡتِ مِن لَّدُنۡهُ أَجۡرًا عَظِيمٗا
Surely God does not do (even) a speck’s weight of evil. If it is a good (deed), He doubles it, and gives from Himself a great reward.
حَسَنَةٗ
a good (deed)
حَسَنَةٞ
a good deed
In Hafs, 'ḥasanatan' is read in the accusative case (manṣūb) as the predicate of the verb 'taku' (meaning 'if it is a good deed'). In the variant, it is read in the nominative case ('ḥasanatun', marfū') as the subject of 'taku', making it a complete verb (meaning 'if there exists a good deed').
Bazzi, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh
لَّا يَسۡتَوِي ٱلۡقَٰعِدُونَ مِنَ ٱلۡمُؤۡمِنِينَ غَيۡرُ أُوْلِي ٱلضَّرَرِ وَٱلۡمُجَٰهِدُونَ فِي سَبِيلِ ٱللَّهِ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡۚ فَضَّلَ ٱللَّهُ ٱلۡمُجَٰهِدِينَ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡ عَلَى ٱلۡقَٰعِدِينَ دَرَجَةٗۚ وَكُلّٗا وَعَدَ ٱللَّهُ ٱلۡحُسۡنَىٰۚ وَفَضَّلَ ٱللَّهُ ٱلۡمُجَٰهِدِينَ عَلَى ٱلۡقَٰعِدِينَ أَجۡرًا عَظِيمٗا
Those of the believers who sit (at home) – other than the injured – are not equal with the ones who struggle in the way of God with their wealth and their lives. God favors in rank the ones who struggle with their wealth and their lives over the ones who sit (at home). To each God has promised the good (reward), but God favors (with) a great reward the ones who struggle over the ones who sit (at home):
غَيْرُ
other than
غَيْرَ
except for
Hafs reads 'ghayru' in the nominative case as an adjective modifying the subject 'al-qa'idun' (those who sit), whereas the variant reads 'ghayra' in the accusative case denoting an exception (istithna').
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Warsh
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا قُمۡتُمۡ إِلَى ٱلصَّلَوٰةِ فَٱغۡسِلُواْ وُجُوهَكُمۡ وَأَيۡدِيَكُمۡ إِلَى ٱلۡمَرَافِقِ وَٱمۡسَحُواْ بِرُءُوسِكُمۡ وَأَرۡجُلَكُمۡ إِلَى ٱلۡكَعۡبَيۡنِۚ وَإِن كُنتُمۡ جُنُبٗا فَٱطَّهَّرُواْۚ وَإِن كُنتُم مَّرۡضَىٰٓ أَوۡ عَلَىٰ سَفَرٍ أَوۡ جَآءَ أَحَدٞ مِّنكُم مِّنَ ٱلۡغَآئِطِ أَوۡ لَٰمَسۡتُمُ ٱلنِّسَآءَ فَلَمۡ تَجِدُواْ مَآءٗ فَتَيَمَّمُواْ صَعِيدٗا طَيِّبٗا فَٱمۡسَحُواْ بِوُجُوهِكُمۡ وَأَيۡدِيكُم مِّنۡهُۚ مَا يُرِيدُ ٱللَّهُ لِيَجۡعَلَ عَلَيۡكُم مِّنۡ حَرَجٖ وَلَٰكِن يُرِيدُ لِيُطَهِّرَكُمۡ وَلِيُتِمَّ نِعۡمَتَهُۥ عَلَيۡكُمۡ لَعَلَّكُمۡ تَشۡكُرُونَ
You who believe! When you stand up for the prayer, wash your faces and your hands up to the elbows, and wipe your heads and your feet up to the ankles. If you are defiled, purify yourselves. If you are sick or on a journey, or if one of you has come from the toilet, or if you have touched women, and you do not find any water, take clean earth and wipe your faces and your hands with it. God does not wish to place any difficulty on you, but He wishes to purify you and to complete His blessing on you, so that you may be thankful.
وَأَرۡجُلَكُمۡ
and your feet
وَأَرۡجُلِكُمُۥ
and your feet
The vowel on the word 'feet' changes from an accusative fathah in Hafs to a genitive kasrah in the variant, changing its grammatical coordination from the washed body parts (faces/hands) to the wiped body part (heads).
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qunbul, Shu'bah, Susi
وَكَتَبۡنَا عَلَيۡهِمۡ فِيهَآ أَنَّ ٱلنَّفۡسَ بِٱلنَّفۡسِ وَٱلۡعَيۡنَ بِٱلۡعَيۡنِ وَٱلۡأَنفَ بِٱلۡأَنفِ وَٱلۡأُذُنَ بِٱلۡأُذُنِ وَٱلسِّنَّ بِٱلسِّنِّ وَٱلۡجُرُوحَ قِصَاصٞۚ فَمَن تَصَدَّقَ بِهِۦ فَهُوَ كَفَّارَةٞ لَّهُۥۚ وَمَن لَّمۡ يَحۡكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ
We prescribed for them in it: ‘The life for the life, and the eye for the eye, and the nose for the nose, and the ear for the ear, and the tooth for the tooth, and (for) the wounds retaliation.’ But whoever remits it as a freewill offering, it will be an atonement for him. Whoever does not judge by what God has sent down, those – they are the evildoers.
وَٱلۡجُرُوحَ
and the wounds
وَٱلۡجُرُوحُ
and wounds
The variant reads the word in the nominative case (marfu') as an independent clause, whereas Hafs reads it in the accusative case (mansub) as a continuation of the previous clause governed by 'anna'.
Abu Al-Harith, Duri Al-Kisa'i
وَٱلۡجُرُوحَ
and (for) the wounds
وَٱلۡجُرُوحُ
and for wounds
The word changes from accusative (fathah) in Hafs, continuing the list governed by 'anna', to nominative (dammah) in the variant, starting a new independent clause.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qunbul, Susi
وَلۡيَحۡكُمۡ أَهۡلُ ٱلۡإِنجِيلِ بِمَآ أَنزَلَ ٱللَّهُ فِيهِۚ وَمَن لَّمۡ يَحۡكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓئِكَ هُمُ ٱلۡفَٰسِقُونَ
So let the People of the Gospel judge by what God has sent down in it. Whoever does not judge by what God has sent down, those – they are the wicked.
وَلۡيَحۡكُمۡ
So let ... judge
وَلِيَحۡكُمَ
And so that ... may judge
The Hafs reading uses the imperative Lam (Lam al-Amr) with a sukun and makes the verb jussive (majzum) with a sukun on the mim, functioning as a command. The variant reads the Lam with a kasrah (Lam al-Ta'lil/purpose) and the verb in the subjunctive mood (mansub) with a fatha on the mim, expressing purpose or reason.
Khalaf, Khallad
وَيَقُولُ ٱلَّذِينَ ءَامَنُوٓاْ أَهَـٰٓؤُلَآءِ ٱلَّذِينَ أَقۡسَمُواْ بِٱللَّهِ جَهۡدَ أَيۡمَٰنِهِمۡ إِنَّهُمۡ لَمَعَكُمۡۚ حَبِطَتۡ أَعۡمَٰلُهُمۡ فَأَصۡبَحُواْ خَٰسِرِينَ
But those who believe will say, ‘Are these those who swore by God the most solemn of their oaths: (that) surely they were indeed with you? Their deeds have come to nothing, and they are the losers.’
وَيَقُولُ
will say
وَيَقُولَ
(hopefully) will say
The final vowel on the verb changes from a damma (indicative case) to a fatha (subjunctive case), slightly altering the syntactic connection to the preceding verse and adding a sense of hope or expectation in the translation.
Duri Abu 'Amr, Rawh, Ruways, Susi
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ ٱلَّذِينَ ٱتَّخَذُواْ دِينَكُمۡ هُزُوٗا وَلَعِبٗا مِّنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ مِن قَبۡلِكُمۡ وَٱلۡكُفَّارَ أَوۡلِيَآءَۚ وَٱتَّقُواْ ٱللَّهَ إِن كُنتُم مُّؤۡمِنِينَ
You who believe! Do not take those who take your religion in mockery and jest as allies, (either) from those who were given the Book before you, or (from) the disbelievers. Guard (yourselves) against God, if you are believers.
وَٱلۡكُفَّارَ
the disbelievers
وَاَلۡكُفّ۪ارِ
from among the deniers
The terminal vowel changes from accusative (fatha) to genitive (kasra), shifting the grammatical conjunction from the direct object 'those who take your religion in mockery' to the prepositional phrase 'from those who were given the Book'.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Rawh, Ruways, Susi
قُلۡ هَلۡ أُنَبِّئُكُم بِشَرّٖ مِّن ذَٰلِكَ مَثُوبَةً عِندَ ٱللَّهِۚ مَن لَّعَنَهُ ٱللَّهُ وَغَضِبَ عَلَيۡهِ وَجَعَلَ مِنۡهُمُ ٱلۡقِرَدَةَ وَٱلۡخَنَازِيرَ وَعَبَدَ ٱلطَّـٰغُوتَۚ أُوْلَـٰٓئِكَ شَرّٞ مَّكَانٗا وَأَضَلُّ عَن سَوَآءِ ٱلسَّبِيلِ
Say: ‘Shall I inform you of (something) worse than that? Retribution with God! Whomever God has cursed, and whomever He is angry with – some of whom He made apes, and pigs, and slaves of al-Ṭāghūt – those are in a worse situation and farther astray from the right way.’
عَبَدَ ٱلطَّٰغُوتَ
slaves of al-Ṭāghūt
عُبُدَ ٱلطَّٰغُوتِ
servants of false masters
Hafs uses the past-tense verb 'abada (worshipped) followed by the accusative object al-ṭāghūta (fathah). The variant (read by Hamzah) reads it as the plural noun 'ubuda (servants) in a construct state (Iḍāfah), which changes the following word to the genitive al-ṭāghūti (kasrah).
Khalaf, Khallad
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَٱلَّذِينَ هَادُواْ وَٱلصَّـٰبِـُٔونَ وَٱلنَّصَٰرَىٰ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَعَمِلَ صَٰلِحٗا فَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
Surely those who believe, and those who are Jews, and the Sabians, and the Christians – whoever believes in God and the Last Day, and does righteousness – (there will be) no fear on them, nor will they sorrow.
فَلَا خَوۡفٌ
no fear
فَلَا خَوۡفَ
no fear shall ever be
The word 'khawf' changes from the nominative case (khawfun) to the accusative case (khawfa). In the variant, 'la' functions as the absolute categorical negation (la al-nafiya lil-jins), adding the emphatic meaning that no fear of any kind shall ever be upon them.
Rawh, Ruways
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَقۡتُلُواْ ٱلصَّيۡدَ وَأَنتُمۡ حُرُمٞۚ وَمَن قَتَلَهُۥ مِنكُم مُّتَعَمِّدٗا فَجَزَآءٞ مِّثۡلُ مَا قَتَلَ مِنَ ٱلنَّعَمِ يَحۡكُمُ بِهِۦ ذَوَا عَدۡلٖ مِّنكُمۡ هَدۡيَۢا بَٰلِغَ ٱلۡكَعۡبَةِ أَوۡ كَفَّـٰرَةٞ طَعَامُ مَسَٰكِينَ أَوۡ عَدۡلُ ذَٰلِكَ صِيَامٗا لِّيَذُوقَ وَبَالَ أَمۡرِهِۦۗ عَفَا ٱللَّهُ عَمَّا سَلَفَۚ وَمَنۡ عَادَ فَيَنتَقِمُ ٱللَّهُ مِنۡهُۚ وَٱللَّهُ عَزِيزٞ ذُو ٱنتِقَامٍ
You who believe! Do not kill wild game when you are (in a state of) sanctity. Whoever of you kills it intentionally, (there is) a penalty equivalent (to) what he has killed from the livestock – as two just men among you will determine it – as an offering to reach the Ka‘ba. Or (there is) a penalty of the feeding of poor persons, or the equivalent of that in fasting, so that he may taste the consequence of his action. God pardons whatever is past, but whoever returns (to repeat his offense) – God will take vengeance on him. God is mighty, a taker of vengeance.
فَجَزَآءٞ مِّثۡلُ
a penalty equivalent
فَجَزَآءُ مِثْلِ
the like ... (shall do for a penalty)
Hafs reads 'jazā'un' with tanween (nominative) and 'mithlu' (nominative) as an apposition/adjective. The variant reads them as a genitive construction (idafa) with 'jazā'u' (mudhaf) and 'mithli' (mudhaf ilayhi), changing the phrasing to 'the penalty of the equivalent'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
كَفَّٰرَةٞ طَعَامُ
a penalty of the feeding
كَفَّٰرَةُ طَعَامِ
an atonement of food
The variant connects the two words in a genitive construct (idafa), removing the tanween from the first word and changing the second word to the genitive case (kasra). Hafs reads them separately in apposition, with tanween on the first word and the nominative case (damma) on the second.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
قَالَ ٱللَّهُ هَٰذَا يَوۡمُ يَنفَعُ ٱلصَّـٰدِقِينَ صِدۡقُهُمۡۚ لَهُمۡ جَنَّـٰتٞ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدٗاۖ رَّضِيَ ٱللَّهُ عَنۡهُمۡ وَرَضُواْ عَنۡهُۚ ذَٰلِكَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ
God said, ‘This is the Day when their truthfulness will benefit the truthful. For them (there are) Gardens through which rivers flow, there to remain forever. God is pleased with them, and they are pleased with Him. That is the great triumph!’
يَوۡمُ
the Day
يَوْمَ
on the day
The word 'yawm' is read with a dhamma (nominative case) in Hafs, making it the predicate of the sentence ('This is the Day'). In the variant, it is read with a fatha (accusative case), making it an adverb of time ('This is on the day').
Qalun, Warsh
ثُمَّ لَمۡ تَكُن فِتۡنَتُهُمۡ إِلَّآ أَن قَالُواْ وَٱللَّهِ رَبِّنَا مَا كُنَّا مُشۡرِكِينَ
Then their only excuse will be to claim, ‘By God, our Lord! We have not been idolaters.’
فِتۡنَتُهُمۡ
excuse
فِتْنَتَهُمُۥٓ
turmoil
The vowel on the 'taa' changes from a damma (nominative) to a fatha (accusative). This shifts the word from being the subject (ism) of 'kana' to its predicate (khabar).
Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Shu'bah, Susi, Warsh
تَكُن فِتۡنَتُهُمۡ
excuse will be
يَكُن فِتۡنَتَهُمۡ
turmoil was
The verb 'takun' (feminine) changes to 'yakun' (masculine) through a change in dots (ta to ya). Concurrently, 'fitnatuhum' changes from the nominative subject (ism kana) to the accusative predicate (khabar kana, read as 'fitnatahum'), making the subsequent clause 'that they said' the new grammatical subject.
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad, Rawh, Ruways
رَبِّنَا
our Lord
رَبَّنَا
O our Lord
The word changes from the genitive 'rabbina' (apposition to Allah) to the accusative 'rabbana', which makes it a vocative phrase (calling out 'O our Lord').
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَلَوۡ تَرَىٰٓ إِذۡ وُقِفُواْ عَلَى ٱلنَّارِ فَقَالُواْ يَٰلَيۡتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِـَٔايَٰتِ رَبِّنَا وَنَكُونَ مِنَ ٱلۡمُؤۡمِنِينَ
If (only) you could see when they are made to stand before the Fire: they will say, ‘Would that we (could) be returned, and had not called the signs of our Lord a lie, but were among the believers.’
نُكَذِّبَ ... وَنَكُونَ
had not called a lie ... but were
نُكَذِّبُ ... وَنَكُونُ
do not disbelieve ... and be
The verbs change from the subjunctive mood (mansub with fatha) to the indicative mood (marfu' with damma). In Hafs, they are joined to the wish ('would that we be returned AND not belie...'). In the variant, they form a circumstantial clause or a new factual statement ('...for we do not disbelieve...').
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Shu'bah, Susi, Warsh
وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَآ إِلَّا لَعِبٞ وَلَهۡوٞۖ وَلَلدَّارُ ٱلۡأٓخِرَةُ خَيۡرٞ لِّلَّذِينَ يَتَّقُونَۚ أَفَلَا تَعۡقِلُونَ
This present life is nothing but jest and diversion. Yet the Home of the Hereafter is indeed better for the ones who guard (themselves). Will you not understand?
وَلَلدَّارُ ٱلۡأٓخِرَةُ
Yet the Home of the Hereafter is indeed
وَلَدَارُ ٱلۡأٓخِرَةِ
but the Home of the Hereafter
The definite article 'al' is omitted from the first word in the Shami Uthmani script (written with one lam instead of two), changing the phrase from a noun-adjective relationship to an idafah (possessive) construction. This causes 'al-akhirah' to take the genitive case (kasrah) instead of the nominative.
Hisham, Ibn Dhakwan
وَكَذَٰلِكَ نُفَصِّلُ ٱلۡأٓيَٰتِ وَلِتَسۡتَبِينَ سَبِيلُ ٱلۡمُجۡرِمِينَ
In this way We make the signs distinct, and (We do this) so that the way of the sinners may become clear.
تَسۡتَبِينَ سَبِيلُ
way may become clear
تَسْتَبِينَ سَبِيلَ
you can realize the way
The case of 'sabīl' (way) changes from nominative (sabīlu) to accusative (sabīla). This shifts its role from being the subject of the verb to the direct object, consequently changing the verb's implicit subject from 3rd-person feminine ('the way becomes clear') to 2nd-person masculine ('you realize the way').
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
۞وَإِذۡ قَالَ إِبۡرَٰهِيمُ لِأَبِيهِ ءَازَرَ أَتَتَّخِذُ أَصۡنَامًا ءَالِهَةً إِنِّيٓ أَرَىٰكَ وَقَوۡمَكَ فِي ضَلَٰلٖ مُّبِينٖ
(Remember) when Abraham said to his father Āzar: ‘Do you take idols as gods? Surely I see you and your people are clearly astray.’
ءَازَرَ
Āzar
ءَازَرُ
Azar
Hafs reads the name with a fatha (Aazara) as an apposition (badal) to 'his father', while the variant reads it with a damma (Aazaru) as a vocative, meaning 'O Azar'.
Rawh, Ruways
وَتِلۡكَ حُجَّتُنَآ ءَاتَيۡنَٰهَآ إِبۡرَٰهِيمَ عَلَىٰ قَوۡمِهِۦۚ نَرۡفَعُ دَرَجَٰتٖ مَّن نَّشَآءُۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٞ
That (was) Our argument. We gave it to Abraham against his people. We raise in rank whomever We please. Surely your Lord is wise, knowing.
دَرَجَٰتٖ
in rank
دَرَجَٰتِ
degrees of
Hafs reads 'darajātin' with tanween (indefinite), whereas the variant reads 'darajāti' with a single kasrah, forming an idafa (possessive construct) meaning 'degrees of whomever'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُۥ عَشۡرُ أَمۡثَالِهَاۖ وَمَن جَآءَ بِٱلسَّيِّئَةِ فَلَا يُجۡزَىٰٓ إِلَّا مِثۡلَهَا وَهُمۡ لَا يُظۡلَمُونَ
Whoever brings a good deed will have ten equal to it, but whoever brings an evil deed will only be paid the equal of it – and they will not be done evil.
عَشۡرُ أَمۡثَالِهَا
ten equal to it
عَشۡرٌ أَمۡثَالُهَا
ten (others) like it
Hafs uses a genitive construct (mudaf and mudaf ilayh) reading 'ashru amthaliha ('ten of its like'). The variant reads 'ashrun amthaluha with tanween and a nominative adjective (na't or badal), meaning 'ten (other deeds that are) like it'.
Rawh, Ruways
يَٰبَنِيٓ ءَادَمَ قَدۡ أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسٗا يُوَٰرِي سَوۡءَٰتِكُمۡ وَرِيشٗاۖ وَلِبَاسُ ٱلتَّقۡوَىٰ ذَٰلِكَ خَيۡرٞۚ ذَٰلِكَ مِنۡ ءَايَٰتِ ٱللَّهِ لَعَلَّهُمۡ يَذَّكَّرُونَ
Sons of Adam! We sent down on you clothing – it covers your shameful parts – and feathers. Yet the clothing of guarding (yourselves) – that is better. That is one of the signs of God, so that they may take heed.
وَلِبَاسُ
Yet the clothing
وَلِبَاسَ
and the garment
The final vowel changes from a damma (nominative) to a fatha (accusative). In Hafs, it is the subject of a new sentence. In the variant, it is grammatically conjoined to the earlier accusative objects of what was 'sent down'.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
يَٰبَنِيٓ ءَادَمَ إِمَّا يَأۡتِيَنَّكُمۡ رُسُلٞ مِّنكُمۡ يَقُصُّونَ عَلَيۡكُمۡ ءَايَٰتِي فَمَنِ ٱتَّقَىٰ وَأَصۡلَحَ فَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
Sons of Adam! If messengers from among you should come to you, recounting to you My signs, whoever guards (himself) and sets (things) right – (there will be) no fear on them, nor will they sorrow.
خَوۡفٌ
fear
خَوۡفَ
fear shall ever be
The word changes from nominative with tanween (simple negation) to accusative without tanween (absolute negation, indicating categorical denial of any fear whatsoever).
Rawh, Ruways
وَنَادَىٰٓ أَصۡحَٰبُ ٱلۡجَنَّةِ أَصۡحَٰبَ ٱلنَّارِ أَن قَدۡ وَجَدۡنَا مَا وَعَدَنَا رَبُّنَا حَقّٗا فَهَلۡ وَجَدتُّم مَّا وَعَدَ رَبُّكُمۡ حَقّٗاۖ قَالُواْ نَعَمۡۚ فَأَذَّنَ مُؤَذِّنُۢ بَيۡنَهُمۡ أَن لَّعۡنَةُ ٱللَّهِ عَلَى ٱلظَّـٰلِمِينَ
The companions of the Garden will call out to the companions of the Fire: ‘We have found what our Lord promised us (to be) true. So have you found what your Lord promised (to be) true?’ They will say, ‘Yes!’ And then a caller will call out among them: ‘The curse of God is on the evildoers,
أَن لَّعۡنَةُ
The curse
أَنَّ لَعۡنَةَ
Indeed, the curse
In Hafs, 'an' is lightened (mukhaffafah) and 'la'natu' is in the nominative case. In the variant, 'anna' is emphasized (thaqilah) meaning 'indeed', which changes 'la'nata' to the accusative case.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq
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!
وَٱلشَّمۡسَ وَٱلۡقَمَرَ وَٱلنُّجُومَ مُسَخَّرَٰتِ
and the sun, and the moon, and the stars are subjected
وَٱلشَّمۡسُ وَٱلۡقَمَرُ وَٱلنُّجُومُ مُسَخَّرَٰتٌ
And the sun and the moon and the stars are subjected
Hafs reads the nouns in the accusative case (mansub) as coordinated objects of the previous verb, while the variant reads them in the nominative case (marfu'), creating a new, independent nominal sentence.
Hisham, Ibn Dhakwan
إِذۡ يُغَشِّيكُمُ ٱلنُّعَاسَ أَمَنَةٗ مِّنۡهُ وَيُنَزِّلُ عَلَيۡكُم مِّنَ ٱلسَّمَآءِ مَآءٗ لِّيُطَهِّرَكُم بِهِۦ وَيُذۡهِبَ عَنكُمۡ رِجۡزَ ٱلشَّيۡطَٰنِ وَلِيَرۡبِطَ عَلَىٰ قُلُوبِكُمۡ وَيُثَبِّتَ بِهِ ٱلۡأَقۡدَامَ
(Remember) when He covered you with slumber as a security from Him, and sent down on you water from the sky, so that He might purify you by means of it, and take away from you the abomination of Satan, and that he might strengthen your hearts and make firm (your) feet by means of it.
يُغَشِّيكُمُ ٱلنُّعَاسَ
He covered you with slumber
يَغۡشَىٰكُمُ ٱلنُّعَاسُ
drowsiness covering you
The verb vowels change from Form II to Form I, shifting the subject of the action from God to the 'slumber' itself. Consequently, the word for slumber changes from an accusative object (ending in fatha) to a nominative subject (ending in damma).
Bazzi, Duri Abu 'Amr, Qunbul, Susi
إِلَّا تَنصُرُوهُ فَقَدۡ نَصَرَهُ ٱللَّهُ إِذۡ أَخۡرَجَهُ ٱلَّذِينَ كَفَرُواْ ثَانِيَ ٱثۡنَيۡنِ إِذۡ هُمَا فِي ٱلۡغَارِ إِذۡ يَقُولُ لِصَٰحِبِهِۦ لَا تَحۡزَنۡ إِنَّ ٱللَّهَ مَعَنَاۖ فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَيۡهِ وَأَيَّدَهُۥ بِجُنُودٖ لَّمۡ تَرَوۡهَا وَجَعَلَ كَلِمَةَ ٱلَّذِينَ كَفَرُواْ ٱلسُّفۡلَىٰۗ وَكَلِمَةُ ٱللَّهِ هِيَ ٱلۡعُلۡيَاۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
If you do not help him, God has already helped him, when those who disbelieved expelled him, the second of two: when the two were in the cave, (and) when he said to his companion, ‘Do not sorrow, (for) surely God is with us.’ Then God sent down His Sakīna on him, and supported him with forces which you did not see, and made the word of those who disbelieved the lowest, while the word of God is the highest. God is mighty, wise.
وَكَلِمَةُ
while the word
وَكَلِمَةَ
and the Word
The case vowel on the ta' marbuta changes from damma (nominative) in Hafs to fatha (accusative) in the variant (e.g., Ya'qub). In Hafs, it starts a new independent nominal sentence ('while the word of Allah is the highest'). In the variant, it is grammatically conjoined to the preceding clause, functioning as a direct object to the verb 'made' ('and made... the Word of Allah the highest').
Rawh, Ruways
وَمِنۡهُمُ ٱلَّذِينَ يُؤۡذُونَ ٱلنَّبِيَّ وَيَقُولُونَ هُوَ أُذُنٞۚ قُلۡ أُذُنُ خَيۡرٖ لَّكُمۡ يُؤۡمِنُ بِٱللَّهِ وَيُؤۡمِنُ لِلۡمُؤۡمِنِينَ وَرَحۡمَةٞ لِّلَّذِينَ ءَامَنُواْ مِنكُمۡۚ وَٱلَّذِينَ يُؤۡذُونَ رَسُولَ ٱللَّهِ لَهُمۡ عَذَابٌ أَلِيمٞ
(There are) some of them who hurt the prophet, and say, ‘He is all ears!’ Say: ‘Good ears for you! He believes in God and believes in the believers, and (he is) a mercy for those of you who believe. But those who hurt the messenger of God – for them (there is) a painful punishment.’
وَرَحۡمَةٞ
and (he is) a mercy
وَرَحۡمَةٍ
and in mercy
Hafs reads 'rahmatun' (mercy) in the nominative case, acting as a predicate ('and he is a mercy'). The variant reads 'rahmatin' in the genitive case, coordinating it with the preceding prepositional phrase ('he believes in the believers and in mercy').
Khalaf, Khallad
فَلَمَّآ أَنجَىٰهُمۡ إِذَا هُمۡ يَبۡغُونَ فِي ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّۗ يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّمَا بَغۡيُكُمۡ عَلَىٰٓ أَنفُسِكُمۖ مَّتَٰعَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ ثُمَّ إِلَيۡنَا مَرۡجِعُكُمۡ فَنُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ
Yet when He has rescued them, suddenly they become greedy on the earth without any right. People! Your envy is only against yourselves – (the fleeting) enjoyment of this present life. Then to Us is your return, and We shall inform you about what you have done.
مَّتَٰعَ
enjoyment
مَّتَٰعُ
is (only) the enjoyment
The word changes from the accusative case (mansub) in Hafs, acting as an adverbial expression of state or time, to the nominative case (marfu') in the variant, making it the predicate (khabar) of the sentence 'your oppression... is the enjoyment'.
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
وَمَا تَكُونُ فِي شَأۡنٖ وَمَا تَتۡلُواْ مِنۡهُ مِن قُرۡءَانٖ وَلَا تَعۡمَلُونَ مِنۡ عَمَلٍ إِلَّا كُنَّا عَلَيۡكُمۡ شُهُودًا إِذۡ تُفِيضُونَ فِيهِۚ وَمَا يَعۡزُبُ عَن رَّبِّكَ مِن مِّثۡقَالِ ذَرَّةٖ فِي ٱلۡأَرۡضِ وَلَا فِي ٱلسَّمَآءِ وَلَآ أَصۡغَرَ مِن ذَٰلِكَ وَلَآ أَكۡبَرَ إِلَّا فِي كِتَٰبٖ مُّبِينٍ
You are not (engaged) in any matter, nor do you recite any recitation of it, nor do you do any deed, except (that) We are witnesses over you when you are busy with it. Not (even) the weight of a speck on the earth or in the sky escapes from your Lord, nor (is there anything) smaller than that or greater, except (that it is recorded) in a clear Book.
أَصۡغَرَ
smaller
أَصْغَرُ
smaller
Hafs reads 'asghara' (and 'akbara') in the accusative case (with fathah) as a negation, while the variant reads 'asgharu' (and 'akbaru') in the nominative case (with dammah) as the subject of a new clause.
Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways
۞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.
وَشُرَكَآءَكُمۡ
(you) and your associates
وَشُرَكَآؤُكُمۡ
and so should your associates
The case ending changes from accusative (with a fatha) to nominative (with a damma), shifting its grammatical role from an accompanying object to a coordinated subject.
Rawh
وَأَنِ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِ يُمَتِّعۡكُم مَّتَٰعًا حَسَنًا إِلَىٰٓ أَجَلٖ مُّسَمّٗى وَيُؤۡتِ كُلَّ ذِي فَضۡلٖ فَضۡلَهُۥۖ وَإِن تَوَلَّوۡاْ فَإِنِّيٓ أَخَافُ عَلَيۡكُمۡ عَذَابَ يَوۡمٖ كَبِيرٍ
And: ‘Ask forgiveness from your Lord, then turn to Him (in repentance). He will give you good enjoyment (of life) for an appointed time, and give His favor to everyone (deserving) of favor. If you turn away – surely I fear for you the punishment of a great Day.
تَوَلَّوۡاْ
turn away
تَّوَلَّوۡاْ
turn away
The variant reads with a shadda on the initial ta' (tatawallaw -> ttawallaw), assimilating the second ta' of the present tense verb, whereas Hafs reads with a single, ungeminated ta' indicating its omission. The core meaning remains the same.
Bazzi
حَتَّىٰٓ إِذَا جَآءَ أَمۡرُنَا وَفَارَ ٱلتَّنُّورُ قُلۡنَا ٱحۡمِلۡ فِيهَا مِن كُلّٖ زَوۡجَيۡنِ ٱثۡنَيۡنِ وَأَهۡلَكَ إِلَّا مَن سَبَقَ عَلَيۡهِ ٱلۡقَوۡلُ وَمَنۡ ءَامَنَۚ وَمَآ ءَامَنَ مَعَهُۥٓ إِلَّا قَلِيلٞ
– Until, when Our command came and the oven boiled, We said, ‘Load into it two of every kind, a pair, and your family – except for the one against whom the word has (already) gone forth – and whoever has believed.’ But only a few had believed with him.
كُلّٖ
every kind
كُلِّ
each female and male kind
Hafs reads with tanween (kullin), making it independent ('of every kind'). The Variant reads without tanween (kulli) in a possessive construct (mudaf), meaning 'of every pair'.
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
قَالُواْ يَٰلُوطُ إِنَّا رُسُلُ رَبِّكَ لَن يَصِلُوٓاْ إِلَيۡكَۖ فَأَسۡرِ بِأَهۡلِكَ بِقِطۡعٖ مِّنَ ٱلَّيۡلِ وَلَا يَلۡتَفِتۡ مِنكُمۡ أَحَدٌ إِلَّا ٱمۡرَأَتَكَۖ إِنَّهُۥ مُصِيبُهَا مَآ أَصَابَهُمۡۚ إِنَّ مَوۡعِدَهُمُ ٱلصُّبۡحُۚ أَلَيۡسَ ٱلصُّبۡحُ بِقَرِيبٖ
They said, ‘Lot! Surely we are messengers of your Lord. They will not reach you. So journey with your family in a part of the night, and let none of you turn around, except your wife, (for) surely what is about to smite them is going to smite her. Surely their appointment is the morning. Is the morning not near?’
ٱمۡرَأَتَكَ
except your wife
ٱمۡرَأَتُكَ
except for your wife
The accusative case in Hafs (fat'hah) makes 'your wife' an exception from those traveling ('family'), while the nominative case (dammah) in the variant makes her an exception from those prohibited from looking back ('none of you').
Bazzi, Duri Abu 'Amr, Qunbul, Susi
فَبَدَأَ بِأَوۡعِيَتِهِمۡ قَبۡلَ وِعَآءِ أَخِيهِ ثُمَّ ٱسۡتَخۡرَجَهَا مِن وِعَآءِ أَخِيهِۚ كَذَٰلِكَ كِدۡنَا لِيُوسُفَۖ مَا كَانَ لِيَأۡخُذَ أَخَاهُ فِي دِينِ ٱلۡمَلِكِ إِلَّآ أَن يَشَآءَ ٱللَّهُۚ نَرۡفَعُ دَرَجَٰتٖ مَّن نَّشَآءُۗ وَفَوۡقَ كُلِّ ذِي عِلۡمٍ عَلِيمٞ
So he began with their packs before (searching) his brother’s pack, (and) then he brought it out of his brother’s pack. In this way We plotted for (the sake of) Joseph. He was not one to take his brother, in (accord with) the religion of the king, unless God had (so) pleased. We raise in rank whomever We please, and above everyone who has knowledge is the One who knows.
دَرَجَٰتٖ
in rank
دَرَجَٰتِ
the degrees (ranks) of
The Hafs reading uses tanween (darajātin), acting as an adverbial specification ('We raise whom We please in rank/degrees'), while the variant drops the tanween to form an Idafah possessive construction ('We raise the degrees of whomever').
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
وَفِي ٱلۡأَرۡضِ قِطَعٞ مُّتَجَٰوِرَٰتٞ وَجَنَّـٰتٞ مِّنۡ أَعۡنَٰبٖ وَزَرۡعٞ وَنَخِيلٞ صِنۡوَانٞ وَغَيۡرُ صِنۡوَانٖ يُسۡقَىٰ بِمَآءٖ وَٰحِدٖ وَنُفَضِّلُ بَعۡضَهَا عَلَىٰ بَعۡضٖ فِي ٱلۡأُكُلِۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَعۡقِلُونَ
On the earth (there are) parts neighboring (each other), and gardens of grapes, and (fields of) crops, and palm trees, (growing in) bunches and singly, (all) watered with one water. Yet We favor some of it over others in fruit. Surely in that are signs indeed for a people who understand.
وَزَرۡعٞ وَنَخِيلٞ
and (fields of) crops, and palm trees
وَزَرْعٖ وَنَخِيلٖ
and (of) vegetation and (of) date-palms
Hafs reads in the nominative case (marfu'), conjoining the words to 'gardens' (jannatun). The variant reads them in the genitive case (majrur), conjoining them to 'vines' (a'nabin), meaning 'gardens of vines, of vegetation, and of date-palms'.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Shu'bah, Warsh
ٱللَّهِ ٱلَّذِي لَهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ وَوَيۡلٞ لِّلۡكَٰفِرِينَ مِنۡ عَذَابٖ شَدِيدٍ
God who – to Him (belongs) whatever is in the heavens and whatever is on the earth. Woe to the disbelievers because of a harsh punishment!
ٱللَّهِ
God
اِ۬للَّهُ
(He is) Allah
Hafs reads the word with a kasrah (genitive case) as an apposition continuing from the previous verse. The variant reads it with a dammah (nominative case), making it an independent sentence.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
ٱللَّهِ
God
ٱللَّهُ
(He is) Allah
Hafs reads 'Allah' in the genitive case (majrur) as an apposition continuing from the attributes in the previous verse. The variant reads it in the nominative case (marfu') to begin a completely new sentence, implying '(He is) Allah'.
Ruways
وَسَخَّرَ لَكُمُ ٱلَّيۡلَ وَٱلنَّهَارَ وَٱلشَّمۡسَ وَٱلۡقَمَرَۖ وَٱلنُّجُومُ مُسَخَّرَٰتُۢ بِأَمۡرِهِۦٓۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَعۡقِلُونَ
He subjected the night and the day for you, and the sun and the moon, and the stars (are) subjected by His command. Surely in that are signs indeed for a people who understand.
وَٱلشَّمۡسَ وَٱلۡقَمَرَ
and the sun and the moon,
وَٱلشَّمۡسُ وَٱلۡقَمَرُ
And the sun and the moon
The words for 'the sun' and 'the moon' change from accusative objects (fatha) of the previous verb to nominative subjects (damma) of a new nominal sentence, grouping them with 'the stars'.
Hisham, Ibn Dhakwan
وَٱلنُّجُومُ مُسَخَّرَٰتُۢ
and the stars (are) subjected
وَالنُّجُومَ مُسَخَّرَٰتِۢ
and the stars—(all) subjected
In Hafs, 'the stars' is in the nominative case as the subject of a new clause. In the variant, 'the stars' is in the accusative case, continuing the list of objects subjected by Him, with 'subjected' functioning as a circumstantial modifier (hal) in the accusative case.
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
إِنَّمَا قَوۡلُنَا لِشَيۡءٍ إِذَآ أَرَدۡنَٰهُ أَن نَّقُولَ لَهُۥ كُن فَيَكُونُ
Our only word to a thing, when We intend it, is that We say to it, ‘Be!’ and it is.
فَيَكُونُ
and it is
فَيَكُونَ
so it is
The vowel on the letter nun changes from a damma (nominative) to a fatha (accusative/subjunctive). In Hafs, it is read as an independent indicative clause ('and it is'). In the variant, it is read in the subjunctive case coupled with the preceding particle of intent ('so that it is' or 'so it is').
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan
فَٱنطَلَقَا حَتَّىٰٓ إِذَا رَكِبَا فِي ٱلسَّفِينَةِ خَرَقَهَاۖ قَالَ أَخَرَقۡتَهَا لِتُغۡرِقَ أَهۡلَهَا لَقَدۡ جِئۡتَ شَيۡـًٔا إِمۡرٗا
So they both set out (and continued on) until, when they sailed in the ship, he made a hole in it. He said, ‘Have you made a hole in it in order to drown its passengers? You have indeed done a dreadful thing!’
لِتُغۡرِقَ أَهۡلَهَا
to drown its passengers
لِيَغۡرَقَ أَهۡلُهَا
its people would drown
The verb changes from 2nd-person transitive (you drown) to 3rd-person intransitive (they drown) by altering the prefix dots (ta to ya) and vowels. This shifts 'its people' from being the object (ahlaha) to the subject (ahluha) of the verb, changing its grammatical case.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَأَمَّا مَنۡ ءَامَنَ وَعَمِلَ صَٰلِحٗا فَلَهُۥ جَزَآءً ٱلۡحُسۡنَىٰۖ وَسَنَقُولُ لَهُۥ مِنۡ أَمۡرِنَا يُسۡرٗا
But as for the one who believes, and does righteousness, for him (there is) the good payment, and we shall speak to him something easy from our command.”
جَزَآءً
payment
جَزَآءُ
repayment for
Hafs reads 'jazā'an' in the accusative case (mansub) with tanween, acting as tamyeez or hal. The variant reads 'jazā'u' in the nominative case (marfu') with a single damma, forming a genitive construction (idafah) with the following word 'al-ḥusnā'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Shu'bah, Susi, Warsh
ذَٰلِكَ عِيسَى ٱبۡنُ مَرۡيَمَۖ قَوۡلَ ٱلۡحَقِّ ٱلَّذِي فِيهِ يَمۡتَرُونَ
That was Jesus, son of Mary – a statement of the truth about which they are in doubt.
قَوۡلَ
a statement
قَوْلُ
(that is) the word
The word changes from the accusative case (qawla) to the nominative case (qawlu), shifting its grammatical role from an absolute object (maf'ul mutlaq) to the predicate (khabar) of an implied subject.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Susi, Warsh
أَنِ ٱقۡذِفِيهِ فِي ٱلتَّابُوتِ فَٱقۡذِفِيهِ فِي ٱلۡيَمِّ فَلۡيُلۡقِهِ ٱلۡيَمُّ بِٱلسَّاحِلِ يَأۡخُذۡهُ عَدُوّٞ لِّي وَعَدُوّٞ لَّهُۥۚ وَأَلۡقَيۡتُ عَلَيۡكَ مَحَبَّةٗ مِّنِّي وَلِتُصۡنَعَ عَلَىٰ عَيۡنِيٓ
“Cast him into the ark, and cast it into the sea, and let the sea throw it up on the shore, and an enemy to Me and an enemy to him will take him.” But I cast love on you from Me, and (I did this) so that you might be brought up under My eye.
وَلِتُصۡنَعَ
so that you might be brought up
وَلْتُصْنَعْ
may you be modeled
The voweling changes the prefix from the Lam of reason (making the verb subjunctive/mansub) to the Lam of command (making the verb jussive/majzum), shifting the meaning from a purpose clause to a direct command or wish.
Ibn Jummaz, Ibn Wardan
فَلَنَأۡتِيَنَّكَ بِسِحۡرٖ مِّثۡلِهِۦ فَٱجۡعَلۡ بَيۡنَنَا وَبَيۡنَكَ مَوۡعِدٗا لَّا نُخۡلِفُهُۥ نَحۡنُ وَلَآ أَنتَ مَكَانٗا سُوٗى
We shall indeed bring you magic like it. So set an appointment between us and you – We shall not break it, nor will you – at a fair place.’
لَّا نُخۡلِفُهُۥ
We shall not break it
لَّا نُخْلِفَهُ
we should not fail
The variant changes the verb's mood from indicative (marfu' with a damma) to subjunctive (mansub with a fatha), which shifts the English translation from 'shall not break' to 'should not fail'.
Ibn Jummaz, Ibn Wardan
وَلَقَدۡ أَوۡحَيۡنَآ إِلَىٰ مُوسَىٰٓ أَنۡ أَسۡرِ بِعِبَادِي فَٱضۡرِبۡ لَهُمۡ طَرِيقٗا فِي ٱلۡبَحۡرِ يَبَسٗا لَّا تَخَٰفُ دَرَكٗا وَلَا تَخۡشَىٰ
Certainly We inspired Moses: ‘Journey with My servants, and strike for them a dry passage in the sea, without fear of being overtaken or being afraid.’
لَّا تَخَٰفُ
without fear
لَّا تَخَفْ
Be not afraid
Hafs reads the verb in the indicative mood (marfu'), describing a state ('without fear' or 'you will not fear'), whereas the variant reads it in the jussive mood (majzum) as a negative command or prohibition ('do not fear' / 'be not afraid').
وَمَن يَعۡمَلۡ مِنَ ٱلصَّـٰلِحَٰتِ وَهُوَ مُؤۡمِنٞ فَلَا يَخَافُ ظُلۡمٗا وَلَا هَضۡمٗا
but whoever does any righteous deeds – and he is a believer – he will not fear (any) evil or dispossession.
يَخَافُ
he will fear
يَخَفۡ
he should fear
The verb changes from the indicative mood (marfu') to the jussive mood (majzum) functioning as a prohibition or conditional response, which causes the medial alif to be dropped.
Bazzi, Qunbul
إِنَّ ٱللَّهَ يُدۡخِلُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ يُحَلَّوۡنَ فِيهَا مِنۡ أَسَاوِرَ مِن ذَهَبٖ وَلُؤۡلُؤٗاۖ وَلِبَاسُهُمۡ فِيهَا حَرِيرٞ
Surely God will cause those who believe and do righteous deeds to enter Gardens through which rivers flow. There they will be adorned with bracelets of gold and (with) pearls, and there their clothes (will be of) silk.
وَلُؤۡلُؤٗا
and (with) pearls
وَلُؤۡلُوٕٖاْ
and (of) pearls
Hafs reads the word for pearls in the accusative case (fathatan), conjoining it to the object of adornment. The variant reads it in the genitive case (kasratan), conjoining it directly to the word 'gold' (dhahab), meaning the bracelets are made of both gold and pearls.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Qunbul, Susi
إِنَّ ٱلَّذِينَ كَفَرُواْ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَٱلۡمَسۡجِدِ ٱلۡحَرَامِ ٱلَّذِي جَعَلۡنَٰهُ لِلنَّاسِ سَوَآءً ٱلۡعَٰكِفُ فِيهِ وَٱلۡبَادِۚ وَمَن يُرِدۡ فِيهِ بِإِلۡحَادِۭ بِظُلۡمٖ نُّذِقۡهُ مِنۡ عَذَابٍ أَلِيمٖ
Surely those who disbelieve and keep (people) from the way of God and the Sacred Mosque, which We have made for the people equally – the resident there and the visitor – and whoever intends to pervert it in an evil manner – We shall make him taste a painful punishment.
سَوَاءً
equally
سَوَاءٌ
equally
The word changes from the accusative case (mansūb) in Hafs, acting as a second object or circumstantial modifier (hāl), to the nominative case (marfū') in the variant, acting as a predicate (khabar) for the following subject.
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
فَأَوۡحَيۡنَآ إِلَيۡهِ أَنِ ٱصۡنَعِ ٱلۡفُلۡكَ بِأَعۡيُنِنَا وَوَحۡيِنَا فَإِذَا جَآءَ أَمۡرُنَا وَفَارَ ٱلتَّنُّورُ فَٱسۡلُكۡ فِيهَا مِن كُلّٖ زَوۡجَيۡنِ ٱثۡنَيۡنِ وَأَهۡلَكَ إِلَّا مَن سَبَقَ عَلَيۡهِ ٱلۡقَوۡلُ مِنۡهُمۡۖ وَلَا تُخَٰطِبۡنِي فِي ٱلَّذِينَ ظَلَمُوٓاْ إِنَّهُم مُّغۡرَقُونَ
So We inspired him: ‘Build the ship under Our eyes and Our inspiration, and when Our command comes and the oven boils, put into it two of every kind, a pair, and your family – except for him against whom the word has (already) gone forth. Do not address Me concerning those who have done evil. Surely they are going to be drowned!
كُلّٖ
every
كُلِّ
each
Hafs reads 'kullin' with tanween, implying 'from every kind', making the following word ('zawjayn') the direct object. The variant reads 'kulli' with a single kasrah as a genitive construct (mudaf), changing the grammatical structure to mean 'from each pair', making the numeral ('ithnayn') the direct object.
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
سَيَقُولُونَ لِلَّهِۚ قُلۡ فَأَنَّىٰ تُسۡحَرُونَ
They will say, ‘To God.’ Say: ‘How are you (so) bewitched?’
لِلَّهِ
To God
اَ۬للَّهُ
Allah
Hafs reads with the preposition 'li' (to/for) making the name of God genitive ('To Allah' or 'Belonging to Allah'), whereas the variant reads it in the nominative case without the preposition ('Allah').
Duri Abu 'Amr, Rawh, Ruways, Susi
عَٰلِمِ ٱلۡغَيۡبِ وَٱلشَّهَٰدَةِ فَتَعَٰلَىٰ عَمَّا يُشۡرِكُونَ
(He is the) Knower of the unseen and the seen. He is exalted above what they associate.
عَٰلِمِ
Knower
عَٰلِمُ
Knower
The final vowel on the word changes from a genitive kasrah in Hafs (acting as an adjective to a preceding word) to a nominative dammah in the variant (acting as the predicate for an implied pronoun 'He is').
Abu Al-Harith, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Shu'bah, Warsh
إِنِّي جَزَيۡتُهُمُ ٱلۡيَوۡمَ بِمَا صَبَرُوٓاْ أَنَّهُمۡ هُمُ ٱلۡفَآئِزُونَ
Surely I have repaid them today for their patience. Surely they – they are the triumphant!’
أَنَّهُمۡ
Surely they
إِنَّهُمۡ
Indeed, it is they
The hamza is pronounced with a fatha (annahum) in Hafs, creating a dependent causal clause ('because they' or 'that they'). The variant reads it with a kasra (innahum), starting a new independent sentence ('Indeed, they').
Abu Al-Harith, Duri Al-Kisa'i
وَٱلَّذِينَ يَرۡمُونَ أَزۡوَٰجَهُمۡ وَلَمۡ يَكُن لَّهُمۡ شُهَدَآءُ إِلَّآ أَنفُسُهُمۡ فَشَهَٰدَةُ أَحَدِهِمۡ أَرۡبَعُ شَهَٰدَٰتِۭ بِٱللَّهِ إِنَّهُۥ لَمِنَ ٱلصَّـٰدِقِينَ
Those who hurl (accusations) against their wives, and have no witnesses except themselves, the testimony of such a person shall be to bear witness four times ‘by God,’ that he is indeed one of the truthful,
أَرۡبَعُ
four times
أَرْبَعَ
four oaths
The case of 'four' changes from nominative (marfu') to accusative (mansub). In the nominative, it functions as the predicate of 'testimony' (the testimony is four). In the accusative, it serves as a cognate accusative (maf'ul mutlaq) for an implied verb (let him testify four testimonies).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَٱلۡخَٰمِسَةُ أَنَّ لَعۡنَتَ ٱللَّهِ عَلَيۡهِ إِن كَانَ مِنَ ٱلۡكَٰذِبِينَ
and the fifth time, that the curse of God (be) upon him if he is one of the liars.
أَنَّ لَعۡنَتَ
that the curse
أَن لَّعْنَتُ
may curse
In Hafs, the heavy particle 'anna' makes the following word 'la'nata' accusative (mansub). In the variant, the particle is lightened to 'an' (mukhaffafah min al-thaqilah), making 'la'natu' nominative (marfu') as the subject of a nominal sentence.
Qalun, Rawh, Ruways, Warsh
وَٱلۡخَٰمِسَةَ أَنَّ غَضَبَ ٱللَّهِ عَلَيۡهَآ إِن كَانَ مِنَ ٱلصَّـٰدِقِينَ
and the fifth time, that the anger of God (be) upon her if he is one of the truthful.
وَٱلۡخَٰمِسَةَ
and the fifth time
وَٱلۡخَٰمِسَةُ
And the fifth is
The word changes from accusative to nominative, altering the grammatical structure from an adverbial accusative ('and the fifth time') to the subject of a nominal sentence ('And the fifth is').
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qunbul, Shu'bah, Susi
أَنَّ غَضَبَ ٱللَّهِ
that the anger of God
أَنْ غَضِبَ اَ۬للَّهُ
that Allah’s wrath will have fallen
The Hafs reading uses the noun 'ghadaba' (anger) with the accusative particle 'anna' making 'Allah' take the genitive case. The variant reads 'ghadiba' as a past tense verb with the lightened particle 'an', making 'Allah' the subject in the nominative case.
Qalun, Warsh
وَٱلۡخَٰمِسَةَ
and the fifth time
وَٱلۡخَٰمِسَةُ
And the fifth is
The word is read with a fatha (accusative case) in Hafs, functioning as an absolute object ('and the fifth time'), whereas the variant reads it with a damma (nominative case), making it the subject of a nominal sentence ('And the fifth is').
Rawh, Ruways
أَوۡ كَظُلُمَٰتٖ فِي بَحۡرٖ لُّجِّيّٖ يَغۡشَىٰهُ مَوۡجٞ مِّن فَوۡقِهِۦ مَوۡجٞ مِّن فَوۡقِهِۦ سَحَابٞۚ ظُلُمَٰتُۢ بَعۡضُهَا فَوۡقَ بَعۡضٍ إِذَآ أَخۡرَجَ يَدَهُۥ لَمۡ يَكَدۡ يَرَىٰهَاۗ وَمَن لَّمۡ يَجۡعَلِ ٱللَّهُ لَهُۥ نُورٗا فَمَا لَهُۥ مِن نُّورٍ
Or (he is) like the darkness in a deep sea – a wave covers him, above which is (another) wave, above which is a cloud – darkness upon darkness. When he puts out his hand, he can hardly see it. The one to whom God does not give light has no light (at all).
سَحَابٞ ظُلُمَٰتُ
a cloud – darkness
سَحَابُ ظُلُمَٰتِ
clouds of darkness(es)
Hafs reads both words in the nominative case ('sahaabun zhulumaatun') as separate entities. The variant reads them as an Idafah (possessive) construction ('sahaabu zhulumaatin'), removing the tanween from the first word and changing the second word to the genitive case.
Bazzi
ظُلُمَٰتُۢ
darkness
ظُلُمَٰتِۭ
darkness(es)
The word changes from nominative (marfu') as the predicate of an implied subject in Hafs, to genitive (majrur) in the variant, acting in apposition (badal) to the earlier word 'darkness(es)' (كَظُلُمَٰتٖ).
Qunbul
تَبَارَكَ ٱلَّذِيٓ إِن شَآءَ جَعَلَ لَكَ خَيۡرٗا مِّن ذَٰلِكَ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ وَيَجۡعَل لَّكَ قُصُورَۢا
Blessed is He who, if He pleases, will give you (what is) better than that – Gardens through which rivers flow – and He will give you palaces.
وَيَجۡعَل
and He will give
وَيَجۡعَلُ
And He would make
The verb changes from the jussive mood (sukoon) in Hafs, where it is coordinated with the conditional clause, to the indicative mood (dammah) in the variant, which treats it as the start of a new, independent clause.
Bazzi, Hisham, Ibn Dhakwan, Qunbul, Shu'bah
وَيَضِيقُ صَدۡرِي وَلَا يَنطَلِقُ لِسَانِي فَأَرۡسِلۡ إِلَىٰ هَٰرُونَ
and my heart will be distressed, and my tongue will not work. So send for Aaron.
وَيَضِيقُ ، يَنطَلِقُ
and my heart will be distressed / will not work
وَيَضِيقَ ، يَنطَلِقَ
and that my chest will tighten / will not be fluent
Hafs reads the verbs in the indicative mood (marfu') with a damma, treating them as a new independent clause. The variant reads them in the subjunctive mood (mansub) with a fatha, coordinating them with the particle 'an' (that) from the previous verse.
Rawh, Ruways
نَزَلَ بِهِ ٱلرُّوحُ ٱلۡأَمِينُ
The trustworthy spirit has brought it down
نَزَلَ بِهِ ٱلرُّوحُ ٱلۡأَمِينُ
The trustworthy spirit has brought it down
نَزَّلَ بِهِ ٱلرُّوحَ ٱلۡأَمِينَ
He bestowed the Trustworthy Spirit with it
The verb 'nazala' (Form I, descended) changes to 'nazzala' (Form II, sent down). Consequently, 'the Trustworthy Spirit' changes from the nominative subject (ar-rūḥu l-amīnu) to the accusative object (ar-rūḥa l-amīna), shifting the implied subject to Allah.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways, Shu'bah
إِذۡ قَالَ مُوسَىٰ لِأَهۡلِهِۦٓ إِنِّيٓ ءَانَسۡتُ نَارٗا سَـَٔاتِيكُم مِّنۡهَا بِخَبَرٍ أَوۡ ءَاتِيكُم بِشِهَابٖ قَبَسٖ لَّعَلَّكُمۡ تَصۡطَلُونَ
(Remember) when Moses said to his family: ‘Surely I perceive a fire. I shall bring you some news of it, or I shall bring you a flame – a torch – so that you may warm yourselves.’
بِشِهَابٖ قَبَسٖ
a flame – a torch
بِشِهَابِ قَبَسٖ
a firebrand of a borrowed flame
Hafs reads 'bi-shihābin' with tanween, making the two words an apposition or noun-adjective pair. The variant drops the tanween to read 'bi-shihābi', forming an Idafah (genitive/possessive construct) meaning 'a firebrand of a flame'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُۥ خَيۡرٞ مِّنۡهَا وَهُم مِّن فَزَعٖ يَوۡمَئِذٍ ءَامِنُونَ
(On that Day) whoever brings a good (deed) will have a better one than it, and they will be secure from the terror of that Day.
فَزَعٖ
terror
فَزَعِ
horror
In Hafs, 'fazaʿin' is read with tanween (kasratan) as an indefinite noun, with 'yawmaʾidhin' acting as an adverb (terror, on that day). In the variant, it is read as 'fazaʿi' with a single kasrah, forming an Iḍāfah (genitive/possessive construction) with the following word (the terror of that day).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
وَلَمَّا جَآءَتۡ رُسُلُنَآ إِبۡرَٰهِيمَ بِٱلۡبُشۡرَىٰ قَالُوٓاْ إِنَّا مُهۡلِكُوٓاْ أَهۡلِ هَٰذِهِ ٱلۡقَرۡيَةِۖ إِنَّ أَهۡلَهَا كَانُواْ ظَٰلِمِينَ
When Our messengers brought Abraham the good news, they said, ‘Surely we are going to destroy the people of this town, (for) its people are evildoers.’
مُهۡلِكُوٓاْ أَهۡلِ
destroy the people
مُهْلِكُونَ أَهْلَ
destroy the people
Hafs uses the construct state (iḍāfah) without the letter Nūn ('muhlikū'), placing 'ahli' in the genitive case. The variant adds the Nūn to the active participle ('muhlikūna'), placing 'ahla' in the accusative case as its direct object.
Hisham, Ibn Dhakwan
فَإِنَّكَ لَا تُسۡمِعُ ٱلۡمَوۡتَىٰ وَلَا تُسۡمِعُ ٱلصُّمَّ ٱلدُّعَآءَ إِذَا وَلَّوۡاْ مُدۡبِرِينَ
You cannot make the dead to hear, nor can you make the deaf to hear the call when they turn away, withdrawing.
تُسۡمِعُ ٱلصُّمَّ
you make the deaf to hear
يَسۡمَعُ ٱلصُّمُّ
the deaf hear
The verb changes from second person causative (you make hear) to third person (the deaf hear) by changing 'ta' to 'ya', which correspondingly changes the noun 'the deaf' from the accusative object to the nominative subject.
Bazzi, Qunbul
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.
وَيَتَّخِذَهَا
and to take it
وَيَتَّخِذُهَا
and he takes it
Hafs reads the verb with a fatha (subjunctive/mansub), coordinating it with 'to lead astray' (li-yudilla). The variant reads it with a damma (indicative/marfu'), coordinating it with the earlier verb 'who buys' (yashtarī).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Shu'bah, Susi, Warsh
يَٰبُنَيَّ إِنَّهَآ إِن تَكُ مِثۡقَالَ حَبَّةٖ مِّنۡ خَرۡدَلٖ فَتَكُن فِي صَخۡرَةٍ أَوۡ فِي ٱلسَّمَٰوَٰتِ أَوۡ فِي ٱلۡأَرۡضِ يَأۡتِ بِهَا ٱللَّهُۚ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٞ
‘My son! Surely it – if it should be (only) the weight of a mustard seed, and it should be in a rock, or in the heavens, or on the earth, God will bring it forth. Surely God is astute, aware.
مِثۡقَالَ
the weight
مِثْقَالُ
the weight
In Hafs, 'mithqāla' is read in the accusative case (mansub) as the predicate (khabar) of the verb 'taku' (meaning 'if it [the deed] be the weight'). In the variant, 'mithqālu' is read in the nominative case (marfu') as the subject (ism) of 'taku' (meaning 'if the weight be').
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَلَوۡ أَنَّمَا فِي ٱلۡأَرۡضِ مِن شَجَرَةٍ أَقۡلَٰمٞ وَٱلۡبَحۡرُ يَمُدُّهُۥ مِنۢ بَعۡدِهِۦ سَبۡعَةُ أَبۡحُرٖ مَّا نَفِدَتۡ كَلِمَٰتُ ٱللَّهِۚ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٞ
Even if all the trees on the earth were pens, and the sea (were ink) – (and) extending it (were) seven seas after it – the words of God would (still) not give out. God is mighty, wise.
وَٱلۡبَحۡرُ
and the sea
وَاَلۡبَحۡرَ
and were the sea
The noun changes from nominative (as the subject of a new clause) to accusative (coordinated with the preceding accusative subject).
Duri Abu 'Amr, Rawh, Ruways, Susi
وَقَالَ ٱلَّذِينَ كَفَرُواْ لَا تَأۡتِينَا ٱلسَّاعَةُۖ قُلۡ بَلَىٰ وَرَبِّي لَتَأۡتِيَنَّكُمۡ عَٰلِمِ ٱلۡغَيۡبِۖ لَا يَعۡزُبُ عَنۡهُ مِثۡقَالُ ذَرَّةٖ فِي ٱلسَّمَٰوَٰتِ وَلَا فِي ٱلۡأَرۡضِ وَلَآ أَصۡغَرُ مِن ذَٰلِكَ وَلَآ أَكۡبَرُ إِلَّا فِي كِتَٰبٖ مُّبِينٖ
Those who disbelieve say, ‘The Hour will not come upon us.’ Say: ‘Yes indeed! By my Lord! It will indeed come to you! (He is the) Knower of the unseen. Not (even) the weight of a speck in the heavens and the earth escapes from Him, nor (is there anything) smaller than that or greater, except (that it is recorded) in a clear Book
عَٰلِمِ
Knower
عَٰلِمُ
(He is) the Knower
The word changes from a genitive adjective modifying 'my Lord' to a nominative predicate implying 'He is the Knower'.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Ruways, Warsh
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.
أَلِيمٞ
painful
اَلِيمٖ
painful
In Hafs, 'alīmun (أَلِيمٞ) is in the nominative case (marfu'), acting as an adjective for the nominative noun 'adhābun (عَذَابٞ - punishment), meaning 'a painful punishment'. In the variant, 'alīmin (اَلِيمٖ) is in the genitive case (majrur), acting as an adjective for the genitive noun rijzin (رِّجْزٍ - wrath/torment), meaning 'punishment of a painful wrath'.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Shu'bah, Susi, Warsh
وَلِسُلَيۡمَٰنَ ٱلرِّيحَ غُدُوُّهَا شَهۡرٞ وَرَوَاحُهَا شَهۡرٞۖ وَأَسَلۡنَا لَهُۥ عَيۡنَ ٱلۡقِطۡرِۖ وَمِنَ ٱلۡجِنِّ مَن يَعۡمَلُ بَيۡنَ يَدَيۡهِ بِإِذۡنِ رَبِّهِۦۖ وَمَن يَزِغۡ مِنۡهُمۡ عَنۡ أَمۡرِنَا نُذِقۡهُ مِنۡ عَذَابِ ٱلسَّعِيرِ
And to Solomon (We subjected) the wind, its morning was a month’s (journey), and its evening was a month’s (journey), and We made a spring of molten brass to flow for him. And among the jinn, (there were) those who worked for him by the permission of his Lord. Whoever of them turns aside from Our command – We shall make him taste the punishment of the blazing (Fire).
ٱلرِّيحَ
the wind
ٱلرِّيحُ
the wind
The final vowel changes from fatha (accusative) to damma (nominative), shifting its grammatical role from the object of an implied active verb '(We subjected)' to the subject of an implied passive verb or nominal sentence '(was subjected)'.
Shu'bah
وَمَآ أَمۡوَٰلُكُمۡ وَلَآ أَوۡلَٰدُكُم بِٱلَّتِي تُقَرِّبُكُمۡ عِندَنَا زُلۡفَىٰٓ إِلَّا مَنۡ ءَامَنَ وَعَمِلَ صَٰلِحٗا فَأُوْلَـٰٓئِكَ لَهُمۡ جَزَآءُ ٱلضِّعۡفِ بِمَا عَمِلُواْ وَهُمۡ فِي ٱلۡغُرُفَٰتِ ءَامِنُونَ
Neither your wealth nor your children are the things which bring you near to Us in intimacy, except for whoever believes and does righteousness. And those – for them (there is) a double payment for what they have done, and they will be secure in exalted rooms.
جَزَآءُ ٱلضِّعۡفِ
a double payment
جَزَآءً ٱلضِّعۡفُ
double as a repayment
Hafs reads the phrase as a genitive construct (idafah) with 'jazaa'u' (nominative) and 'al-di'fi' (genitive). The variant reads 'jazaa'an' with tanween fatha (accusative, functioning as an adverbial or specification) and 'al-di'fu' with a damma (nominative, functioning as the subject).
Ruways
أَفَمَن زُيِّنَ لَهُۥ سُوٓءُ عَمَلِهِۦ فَرَءَاهُ حَسَنٗاۖ فَإِنَّ ٱللَّهَ يُضِلُّ مَن يَشَآءُ وَيَهۡدِي مَن يَشَآءُۖ فَلَا تَذۡهَبۡ نَفۡسُكَ عَلَيۡهِمۡ حَسَرَٰتٍۚ إِنَّ ٱللَّهَ عَلِيمُۢ بِمَا يَصۡنَعُونَ
Is the one whose evil deed is made to appear enticing to him, and he perceives it as good, (like the one who is rightly guided)? Surely God leads astray whomever He pleases and guides whomever He pleases. So do not exhaust yourself in regrets over them. Surely God is aware of what they do.
تَذۡهَبۡ نَفۡسُكَ
exhaust yourself
تُذۡهِبْ نَفْسَكَ
waste your self
Hafs reads the verb in Form I (tadhhab) with the subject 'nafsuka' in the nominative case ('let not your soul perish'). The Variant (Abu Ja'far) reads it in Form IV (tudhhib) with the object 'nafsaka' in the accusative case ('do not cause your soul to perish / waste your self').
Ibn Jummaz, Ibn Wardan
جَنَّـٰتُ عَدۡنٖ يَدۡخُلُونَهَا يُحَلَّوۡنَ فِيهَا مِنۡ أَسَاوِرَ مِن ذَهَبٖ وَلُؤۡلُؤٗاۖ وَلِبَاسُهُمۡ فِيهَا حَرِيرٞ
Gardens of Eden – they will enter them. There they will be adorned with bracelets of gold and (with) pearls, and there their clothes (will be of) silk.
وَلُؤۡلُؤٗاۖ
(with) pearls
وَلُؤۡلُوٕٖاْۖ
(of) pearls
The word for 'pearls' changes from accusative (lu'lu'an) to genitive (lu'lu'in). In Hafs, it is conjoined to the accusative position of 'bracelets', meaning 'adorned with pearls'. In the variant, it is conjoined to the genitive 'gold' (or the apparent genitive state of bracelets), meaning 'bracelets of pearls'.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways
تَنزِيلَ ٱلۡعَزِيزِ ٱلرَّحِيمِ
a sending down of the Mighty, the Compassionate,
تَنزِيلَ
a sending down
تَنزِيلُ
(It is) a bestowal from on high
The final vowel on 'tanzil' changes from an accusative fatha (a) to a nominative damma (u). This shifts the grammatical structure so that instead of being an accusative of state or implied action, it becomes the predicate of an implied subject ('It is a bestowal...').
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
إِن كَانَتۡ إِلَّا صَيۡحَةٗ وَٰحِدَةٗ فَإِذَا هُمۡ خَٰمِدُونَ
It was only a single cry, and suddenly they were snuffed out.
صَيۡحَةٗ وَٰحِدَةٗ
It was only a single cry
صَيۡحَةٌ وَٰحِدَةٌ
Nothing happened but a single shout
Hafs reads 'sayhatan wahidatan' in the accusative (mansub) as the predicate of the incomplete verb 'kanat' (meaning 'it was'). The variant reads 'sayhatun wahidatun' in the nominative (marfu'), making 'kanat' a complete verb (tamma) meaning 'happened' or 'occurred', with the cry functioning as its subject.
Ibn Jummaz, Ibn Wardan
وَٱلۡقَمَرَ قَدَّرۡنَٰهُ مَنَازِلَ حَتَّىٰ عَادَ كَٱلۡعُرۡجُونِ ٱلۡقَدِيمِ
And the moon: We have determined it by stations, until it returns like an old palm branch.
وَٱلۡقَمَرَ
And the moon
وَالْقَمَرُ
And the moon
The word for 'the moon' changes from the accusative case (mansub) with a fatha in Hafs to the nominative case (marfu') with a damma in the variant, altering its grammatical role from the object of an implied verb to the subject (mubtada') of the sentence.
Bazzi, Duri Abu 'Amr, Qalun, Qunbul, Rawh, Susi, Warsh
إِن كَانَتۡ إِلَّا صَيۡحَةٗ وَٰحِدَةٗ فَإِذَا هُمۡ جَمِيعٞ لَّدَيۡنَا مُحۡضَرُونَ
It was only a single cry, and suddenly they are all brought forward before Us.
صَيۡحَةٗ وَٰحِدَةٗ
a single cry
صَيۡحَةٞ وَٰحِدَةٞ
a single shout
The variant reads 'sayhatun wahidatun' in the nominative case instead of the accusative 'sayhatan wahidatan'. This shifts the grammatical function of the verb 'kanat' from being incomplete to a complete verb (meaning 'there occurred'). The differences in English ('cry' vs 'shout' and 'brought forward' vs 'arraigned') are simply stylistic variations chosen by the translator for the exact same underlying Arabic words.
Ibn Jummaz, Ibn Wardan
إِنَّمَآ أَمۡرُهُۥٓ إِذَآ أَرَادَ شَيۡـًٔا أَن يَقُولَ لَهُۥ كُن فَيَكُونُ
His only command, when He intends something, is to say to it, ‘Be!’ and it is.
فَيَكُونُ
and it is
فَيَكُونَ
so it is
The verb's final vowel changes from damma (nominative) to fatha (subjunctive/accusative), shifting the clause from an independent indicative statement ('and it is') to a resultative clause answering the imperative ('so it is').
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan
إِنَّا زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنۡيَا بِزِينَةٍ ٱلۡكَوَاكِبِ
Surely We have made the sky of this world appear enticing by means of the splendor of the stars,
بِزِينَةٍ ٱلۡكَوَاكِبِ
splendor of the stars
بِزِينَةِ ٱلۡكَوَاكِبِ
adorning the planets
Hafs reads 'zīnah' with tanween (nunation), making 'the stars' an apposition (badal). The variant reads it without tanween as a construct state (idafah), treating 'zīnah' as a verbal noun meaning 'adorning' with 'the planets' as its object.
Shu'bah
بِزِينَةٍ
splendor
بِزِينَةِ
adornment
Hafs reads 'bizīnatin' with tanween, treating the following noun as an apposition (badal). The variant reads 'bizīnati' with a single kasrah, forming a direct genitive construct (idafah) meaning 'adornment of'.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
ٱللَّهَ رَبَّكُمۡ وَرَبَّ ءَابَآئِكُمُ ٱلۡأَوَّلِينَ
– God – your Lord and the Lord of your fathers of old?’
ٱللَّهَ رَبَّكُمۡ وَرَبَّ
God – your Lord and the Lord
ٱللَّهُ رَبُّكُمۡ وَرَبُّ
Allah is your Lord and the Lord
Hafs reads the words in the accusative case (mansub) as an apposition to the preceding verse, while the variant reads them in the nominative case (marfu') forming a new independent declarative sentence.
Abu Al-Harith, Duri Al-Kisa'i, Hafs, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways
إِنَّآ أَخۡلَصۡنَٰهُم بِخَالِصَةٖ ذِكۡرَى ٱلدَّارِ
Surely We purified them with a pure (thought): remembrance of the Home.
بِخَالِصَةٖ
a pure (thought)
بِخَالِصَةِ
distinct quality of
Hafs reads with tanween (bikhāliṣatin), making it separate from the following word which acts as an apposition. The variant reads with a single kasrah (bikhāliṣati), creating a genitive construction (idafah) with the following word.
Hisham, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
قَالَ فَٱلۡحَقُّ وَٱلۡحَقَّ أَقُولُ
He said, ‘(This is) the truth, and the truth I say:
فَٱلۡحَقُّ
(This is) the truth
فَٱلۡحَقَّ
the truth
Hafs reads 'fal-ḥaqqu' with a damma (nominative case), making it the subject of an implied statement 'This is the truth'. The variant reads 'fal-ḥaqqa' with a fatha (accusative case), indicating an oath 'By the truth' or acting as the object of an implied verb.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Rawh, Ruways, Susi
لَأَمۡلَأَنَّ جَهَنَّمَ مِنكَ وَمِمَّن تَبِعَكَ مِنۡهُمۡ أَجۡمَعِينَ
I shall indeed fill Gehenna with you and those of them who follow you – all (of you)!’
فَالْحَقُّ
The truth
فَالْحَقَّ
So (by) the truth
Hafs recites 'al-haqq' in the nominative case (marfu'), while the variant recites it in the accusative case (mansub) as an oath. (Note: Due to differing verse boundaries across recitations, this phrase appears in verse 84 in Hafs, but is combined with verse 85 in the variant).
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
ٱلَّذِينَ يُجَٰدِلُونَ فِيٓ ءَايَٰتِ ٱللَّهِ بِغَيۡرِ سُلۡطَٰنٍ أَتَىٰهُمۡۖ كَبُرَ مَقۡتًا عِندَ ٱللَّهِ وَعِندَ ٱلَّذِينَ ءَامَنُواْۚ كَذَٰلِكَ يَطۡبَعُ ٱللَّهُ عَلَىٰ كُلِّ قَلۡبِ مُتَكَبِّرٖ جَبَّارٖ
Those who dispute about the signs of God, without any authority having come to them – (that) is a very hateful thing in the sight of God and those who believe. In this way God sets a seal on the heart of every arrogant tyrant.
قَلۡبِ
heart of
قَلۡبٖ
heart
In Hafs, 'qalb' (heart) is in the construct state (mudhaf) without tanween, meaning 'the heart of every arrogant tyrant'. In the variant, 'qalbin' takes tanween, changing the grammatical structure so that 'arrogant' and 'tyrant' become direct adjectives describing the 'heart' itself.
Duri Abu 'Amr, Ibn Dhakwan, Susi
أَسۡبَٰبَ ٱلسَّمَٰوَٰتِ فَأَطَّلِعَ إِلَىٰٓ إِلَٰهِ مُوسَىٰ وَإِنِّي لَأَظُنُّهُۥ كَٰذِبٗاۚ وَكَذَٰلِكَ زُيِّنَ لِفِرۡعَوۡنَ سُوٓءُ عَمَلِهِۦ وَصُدَّ عَنِ ٱلسَّبِيلِۚ وَمَا كَيۡدُ فِرۡعَوۡنَ إِلَّا فِي تَبَابٖ
the ropes of the heavens, and look upon the god of Moses. Surely I think he is a liar indeed.’ In this way the evil of his deed was made to appear enticing to Pharaoh, and he was kept from the way. But the plot of Pharaoh only (came) to ruin.
فَأَطَّلِعَ
and look
فَأَطَّلِعُ
and view
In Hafs, the verb is read in the subjunctive mood with a fatha (mansub) as a response to the implied request, indicating purpose ('so that I may look'). In the variant, it is read in the indicative mood with a damma (marfu'), coordinating it with the previous indicative verb ('and I view').
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
هُوَ ٱلَّذِي يُحۡيِۦ وَيُمِيتُۖ فَإِذَا قَضَىٰٓ أَمۡرٗا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
He (it is) who gives life and causes death, and when He decrees something, He simply says to it, ‘Be!’ and it is.
فَيَكُونُ
and it is
فَيَكُونَ
so it is
The final vowel changes from a damma (nominative/indicative) to a fatha (accusative/subjunctive). Hafs reads it as a new, independent clause ('and it is'), while the variant treats it as the direct result of the preceding command ('so it is').
Hisham, Ibn Dhakwan
وَجَعَلَ فِيهَا رَوَٰسِيَ مِن فَوۡقِهَا وَبَٰرَكَ فِيهَا وَقَدَّرَ فِيهَآ أَقۡوَٰتَهَا فِيٓ أَرۡبَعَةِ أَيَّامٖ سَوَآءٗ لِّلسَّآئِلِينَ
He placed on it firm mountains (towering) above it, and blessed it, and decreed for it its (various) foods in four days, equal to the ones who ask.
سَوَآءٗ
equal
سَوَآءٞ
(they are) equal
The word changes from the accusative (nasb) to the nominative (raf') case, shifting the grammatical structure to form an independent nominal clause with an implied subject (i.e., 'they are equal').
Ibn Jummaz, Ibn Wardan
سَوَآءٗ
equal
سَوَآءٖ
equal
The variant reads the word with a kasra tanween (sawā'in) in the genitive case, making it an adjective modifying the preceding word 'days' (ayyāmin). Hafs reads it with a fatha tanween (sawā'an) in the accusative case as a circumstantial modifier or absolute object.
Rawh, Ruways
أَوۡ يُوبِقۡهُنَّ بِمَا كَسَبُواْ وَيَعۡفُ عَن كَثِيرٖ
Or He wrecks them for what they have earned – yet He pardons much –
وَيَعۡلَمَ
so that ... may know
وَيَعۡلَمُ
Thus ... know
The verb changes from the subjunctive mood (mansub) with a fatha in Hafs to the indicative mood (marfu') with a damma in the variant. This shifts the meaning from a subordinate clause of purpose/result ('so that they may know') to an independent declarative statement ('thus they know' or 'and they know').
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
۞وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ ٱللَّهُ إِلَّا وَحۡيًا أَوۡ مِن وَرَآيِٕ حِجَابٍ أَوۡ يُرۡسِلَ رَسُولٗا فَيُوحِيَ بِإِذۡنِهِۦ مَا يَشَآءُۚ إِنَّهُۥ عَلِيٌّ حَكِيمٞ
It is not (fitting) for any human being that God should speak to him, except (by) inspiration, or from behind a veil, or (that) He should send a messenger and he inspire by His permission whatever He pleases. Surely He is most high, wise.
يُرۡسِلَ رَسُولٗا فَيُوحِيَ
He should send a messenger and he inspire
يُرْسِلُ رَسُولاٗ فَيُوحِے
He sends a messenger then reveals
The verbs shift from subjunctive (mansub) with a fatha to indicative (marfu') with a damma, changing the syntax from a dependent coordinated clause to an independent declarative statement.
Qalun, Warsh
رَبِّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَآۖ إِن كُنتُم مُّوقِنِينَ
Lord of the heavens and the earth, and whatever is between them, if you (would) be certain.
رَبِّ
Lord
رَبُّ
(He is the) Lord
The vowel on 'Lord' changes from a kasrah (genitive case) in Hafs to a dammah (nominative case) in the variant. This changes the grammatical structure from being an apposition to a preceding word, to being the predicate of an implied subject 'He is'.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
هَٰذَا هُدٗىۖ وَٱلَّذِينَ كَفَرُواْ بِـَٔايَٰتِ رَبِّهِمۡ لَهُمۡ عَذَابٞ مِّن رِّجۡزٍ أَلِيمٌ
This is guidance, but those who disbelieve in the signs of their Lord – for them (there is) a punishment of painful wrath.
أَلِيمٌ
painful
اَلِيمٍ
painful
In Hafs, the word is read in the nominative case ('alīmun) as an adjective modifying 'punishment' ('adhāb). In the variant, it is read in the genitive case ('alīmin) modifying 'wrath/torment' (rijz).
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Shu'bah, Susi, Warsh
أَمۡ حَسِبَ ٱلَّذِينَ ٱجۡتَرَحُواْ ٱلسَّيِّـَٔاتِ أَن نَّجۡعَلَهُمۡ كَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ سَوَآءٗ مَّحۡيَاهُمۡ وَمَمَاتُهُمۡۚ سَآءَ مَا يَحۡكُمُونَ
Or do those who commit evil deeds think that We shall treat them as those who believe and do righteous deeds – alike in their life and their death? Evil is what they judge!
سَوَآءٗ
alike
سَوَآءٞ
Equal
The word changes from the accusative case (sawā'an), acting as a circumstantial qualifier, to the nominative case (sawā'un), forming an independent nominal clause.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَإِذَا قِيلَ إِنَّ وَعۡدَ ٱللَّهِ حَقّٞ وَٱلسَّاعَةُ لَا رَيۡبَ فِيهَا قُلۡتُم مَّا نَدۡرِي مَا ٱلسَّاعَةُ إِن نَّظُنُّ إِلَّا ظَنّٗا وَمَا نَحۡنُ بِمُسۡتَيۡقِنِينَ
And when it was said, “Surely the promise of God is true, and the Hour – (there is) no doubt about it,” you said, “We do not know what the Hour is. We think (it is) only conjecture, and we are not certain.”’
وَٱلسَّاعَةُ
and the Hour
وَٱلسَّاعَةَ
and of the Hour
The word is read with a Dammah (nominative) in Hafs, starting a new clause, whereas the variant reads it with a Fathah (accusative), coupling it grammatically with the preceding accusative noun 'promise' (wa'da).
Khalaf, Khallad
وَلَنَبۡلُوَنَّكُمۡ حَتَّىٰ نَعۡلَمَ ٱلۡمُجَٰهِدِينَ مِنكُمۡ وَٱلصَّـٰبِرِينَ وَنَبۡلُوَاْ أَخۡبَارَكُمۡ
and We shall indeed test you, until We know those of you who struggle and those who are patient, and We shall test the reports about you.
وَنَبۡلُوَاْ
and We shall test
وَنَبْلُوا
And We will test
The verb changes from the subjunctive mood (mansub with a fatha) to the indicative mood (marfu' with a sukun on the waw). This turns the phrase from a continuation into a new, independent sentence, as reflected by the period in the variant English.
Ruways
وَقَوۡمَ نُوحٖ مِّن قَبۡلُۖ إِنَّهُمۡ كَانُواْ قَوۡمٗا فَٰسِقِينَ
And the people of Noah before (them) – surely they were a wicked people.
وَقَوۡمَ
And the people
وَقَوۡمِ
(in) the people
The word 'qawm' changes from the accusative case (wa-qawma) to the genitive case (wa-qawmi). Hafs reads it as the object of an implied verb (e.g., 'We destroyed'), while the variant conjoins it to the preposition 'fī' (in) from the preceding verses.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Susi
وَكَذَّبُواْ وَٱتَّبَعُوٓاْ أَهۡوَآءَهُمۡۚ وَكُلُّ أَمۡرٖ مُّسۡتَقِرّٞ
They call (it) a lie, and follow their (own vain) desires, yet everything is set.
مُّسۡتَقِرّٞ
is set
مُّسۡتَقِرّٖ
settled
The word changes from nominative (mustaqirrun, acting as the predicate 'is set') to genitive (mustaqirrin, acting as an adjective 'settled' modifying 'matter').
Ibn Jummaz, Ibn Wardan
وَٱلۡحَبُّ ذُو ٱلۡعَصۡفِ وَٱلرَّيۡحَانُ
and grain with its husk, and fragrant herbs.
وَٱلۡحَبُّ ذُو ... وَٱلرَّيۡحَانُ
and grain with ... and fragrant herbs
وَٱلۡحَبَّ ذَا ... وَٱلرَّيۡحَانَ
And (He created) grains in ... and (he created) fragrant plants
The variant reads the nouns in the accusative case (nasb) indicating they are the direct objects of an implied verb 'He created', changing from the nominative case (raf') in Hafs.
Hisham, Ibn Dhakwan
وَٱلرَّيۡحَانُ
and fragrant herbs
وَٱلرَّيۡحَانِ
and (grains of) fragrant plants
The case of the word changes from nominative (marfu') to genitive (majrur). In Hafs, it coordinates with 'the grain', whereas in the variant, it coordinates with 'the husk/blades', altering the meaning to indicate grains belonging to fragrant plants.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
تَبَٰرَكَ ٱسۡمُ رَبِّكَ ذِي ٱلۡجَلَٰلِ وَٱلۡإِكۡرَامِ
Blessed (be) the name of your Lord, full of splendor and honor.
ذِي
full of
ذُو
which possesses
The word changes from the genitive 'dhi' (describing the Lord) to the nominative 'dhu' (describing the Name).
Hisham, Ibn Dhakwan
وَحُورٌ عِينٞ
and (maidens) with dark, wide eyes
وَحُورٌ عِينٞ
and (maidens) with dark, wide eyes
وَحُورٍ عِينٍ
and (leaning on) spouses with lovely wide eyes
The variant reads the words in the genitive case (with kasratayn) instead of the nominative case (with dammatayn) in Hafs. This shifts the grammatical conjunction, connecting the phrase to a preceding preposition in the verse (implying action like being accompanied by or leaning on them) rather than initiating a new subject clause.
Abu Al-Harith, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Khalaf, Khallad
وَمَا لَكُمۡ أَلَّا تُنفِقُواْ فِي سَبِيلِ ٱللَّهِ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ لَا يَسۡتَوِي مِنكُم مَّنۡ أَنفَقَ مِن قَبۡلِ ٱلۡفَتۡحِ وَقَٰتَلَۚ أُوْلَـٰٓئِكَ أَعۡظَمُ دَرَجَةٗ مِّنَ ٱلَّذِينَ أَنفَقُواْ مِنۢ بَعۡدُ وَقَٰتَلُواْۚ وَكُلّٗا وَعَدَ ٱللَّهُ ٱلۡحُسۡنَىٰۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ
What is (the matter) with you that you do not contribute in the way of God, when the inheritance of the heavens and the earth (belongs) to God? The one among you who contributed and fought before the victory is not equal. They are higher in rank than those who contributed and fought after that. Yet to each God has promised the good (reward). God is aware of what you do.
وَكُلّٗا
to each
وَكُلٌّ
each
Change in grammatical case from the accusative 'kullan' (direct object) to the nominative 'kullun' (topic/subject), altering the sentence structure.
Hisham, Ibn Dhakwan
مَّآ أَفَآءَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ مِنۡ أَهۡلِ ٱلۡقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱبۡنِ ٱلسَّبِيلِ كَيۡ لَا يَكُونَ دُولَةَۢ بَيۡنَ ٱلۡأَغۡنِيَآءِ مِنكُمۡۚ وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمۡ عَنۡهُ فَٱنتَهُواْۚ وَٱتَّقُواْ ٱللَّهَۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ
What God has given to His messenger (as spoils) from the people of the towns (belongs) to God and to the messenger, and to family, and the orphans, and the poor, and the traveler, so that it does not (just) circulate among the wealthy of you. Whatever (spoils) the messenger gives you, take it, and whatever he forbids you, stop (asking for it). Guard (yourselves) against God! Surely God is harsh in retribution.
يَكُونَ دُولَةً
it does not (just) circulate
تَكُونَ دُولَةٌ
a closed circuit is not created
The Hafs reading uses the masculine verb 'yakūna' with 'dūlatan' in the accusative case (as the predicate). The variant reads 'takūna' (feminine, changing dots) and 'dūlatun' in the nominative case (changing vowels), shifting 'circuit' to be the subject of the verb.
Hisham, Ibn Jummaz, Ibn Wardan
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُونُوٓاْ أَنصَارَ ٱللَّهِ كَمَا قَالَ عِيسَى ٱبۡنُ مَرۡيَمَ لِلۡحَوَارِيِّـۧنَ مَنۡ أَنصَارِيٓ إِلَى ٱللَّهِۖ قَالَ ٱلۡحَوَارِيُّونَ نَحۡنُ أَنصَارُ ٱللَّهِۖ فَـَٔامَنَت طَّآئِفَةٞ مِّنۢ بَنِيٓ إِسۡرَـٰٓءِيلَ وَكَفَرَت طَّآئِفَةٞۖ فَأَيَّدۡنَا ٱلَّذِينَ ءَامَنُواْ عَلَىٰ عَدُوِّهِمۡ فَأَصۡبَحُواْ ظَٰهِرِينَ
You who believe! Be the helpers of God, as Jesus, son of Mary, said to the disciples, ‘Who will be my helpers to God?’ The disciples said, ‘We will be the helpers of God.’ One contingent of the Sons of Israel believed, and (another) contingent disbelieved. So We supported those who believed against their enemy, and they were the ones who prevailed.
أَنصَارَ ٱللَّهِ
helpers of God
أَنصَاراٗ لِّلهِ
supporters for Allah
The Hafs reading uses a genitive construct (idafah) without tanween, whereas the variant uses an accusative indefinite noun with tanween, followed by the preposition 'li' (for).
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
يُبَصَّرُونَهُمۡۚ يَوَدُّ ٱلۡمُجۡرِمُ لَوۡ يَفۡتَدِي مِنۡ عَذَابِ يَوۡمِئِذِۭ بِبَنِيهِ
(As) they come into sight of each other, the sinner will wish that he (could) ransom (himself) from the punishment of that Day with his sons,
يَوۡمِئِذِۭ
of that Day
يَوْمَئِذِۢ
on that day
The vowel on the letter mim changes from a kasra (genitive) to a fatha (accusative). This shifts the grammatical function from an adjoined noun indicating 'punishment of that day' to an adverb of time indicating 'punishment on that day'.
Abu Al-Harith, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَٱذۡكُرِ ٱسۡمَ رَبِّكَ وَتَبَتَّلۡ إِلَيۡهِ تَبۡتِيلٗا
but remember the name of your Lord and devote yourself to Him completely.
رَبُّ
Lord
رَبِّ
Lord
Hafs reads 'Rabbu' with a dammah (nominative case), treating it as the start of a new sentence ('[He is] the Lord...'). The variant reads 'Rabbi' with a kasrah (genitive case), continuing the grammatical chain from the previous verse as an apposition to 'your Lord' (rabbika).
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways, Shu'bah
۞إِنَّ رَبَّكَ يَعۡلَمُ أَنَّكَ تَقُومُ أَدۡنَىٰ مِن ثُلُثَيِ ٱلَّيۡلِ وَنِصۡفَهُۥ وَثُلُثَهُۥ وَطَآئِفَةٞ مِّنَ ٱلَّذِينَ مَعَكَۚ وَٱللَّهُ يُقَدِّرُ ٱلَّيۡلَ وَٱلنَّهَارَۚ عَلِمَ أَن لَّن تُحۡصُوهُ فَتَابَ عَلَيۡكُمۡۖ فَٱقۡرَءُواْ مَا تَيَسَّرَ مِنَ ٱلۡقُرۡءَانِۚ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرۡضَىٰ وَءَاخَرُونَ يَضۡرِبُونَ فِي ٱلۡأَرۡضِ يَبۡتَغُونَ مِن فَضۡلِ ٱللَّهِ وَءَاخَرُونَ يُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِۖ فَٱقۡرَءُواْ مَا تَيَسَّرَ مِنۡهُۚ وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ وَأَقۡرِضُواْ ٱللَّهَ قَرۡضًا حَسَنٗاۚ وَمَا تُقَدِّمُواْ لِأَنفُسِكُم مِّنۡ خَيۡرٖ تَجِدُوهُ عِندَ ٱللَّهِ هُوَ خَيۡرٗا وَأَعۡظَمَ أَجۡرٗاۚ وَٱسۡتَغۡفِرُواْ ٱللَّهَۖ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمُۢ
Surely your Lord knows that you stay up nearly two-thirds of the night – or a half of it or a third of it – and (so do) a contingent of those with you. God determines the night and the day. He knows that you do not count it up, and He has turned to you (in forgiveness). So recite what is easy (for you) of the Qur’ān. He knows that some of you are sick, and others are striking forth on the earth, seeking some of the favor of God, and (still) others are fighting in the way of God. So recite what is easy (for you) of it, and observe the prayer and give the alms, and lend to God a good loan. Whatever good you send forward for yourselves, you will find it with God – it will be better and greater as a reward. Ask forgiveness from God. Surely God is forgiving, compassionate.
وَنِصۡفَهُۥ وَثُلُثَهُۥ
or a half of it or a third of it
وَنِصْفِهِۦ وَثُلُثِهِۦ
and (sometimes nearly) half of it, and (sometimes nearly) one-third of it
The variant reads the words for 'half' and 'third' in the genitive case (conjoined to 'two-thirds' after the preposition 'min'), meaning they stood in prayer for less than half or a third. Hafs reads them in the accusative case (conjoined to 'nearly/less than'), meaning they stood for exactly half or a third.
Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Susi, Warsh
عَٰلِيَهُمۡ ثِيَابُ سُندُسٍ خُضۡرٞ وَإِسۡتَبۡرَقٞۖ وَحُلُّوٓاْ أَسَاوِرَ مِن فِضَّةٖ وَسَقَىٰهُمۡ رَبُّهُمۡ شَرَابٗا طَهُورًا
On them are green clothes of silk and brocade, and they are adorned with bracelets of silver, and their Lord gives them a pure drink to drink.
خُضۡرٞ
green clothes
خُضۡرٖ
green silk
The adjective for 'green' changes from the nominative case (khudrun) to the genitive case (khudrin). In Hafs, it modifies 'thiyab' (clothes), meaning 'green clothes'. In the variant, it modifies 'sundus' (silk), changing the meaning to 'green silk'.
Bazzi, Qunbul, Shu'bah
وَإِسۡتَبۡرَقٞ
and brocade
وَإِسۡتَبۡرَقٖ
and of brocade
The grammatical case changes from nominative (marfu'), where brocade coordinates with the garments, to genitive (majrur), where it coordinates with the material (silk).
Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Rawh, Ruways, Susi
خُضۡرٞ وَإِسۡتَبۡرَقٞ
green clothes of silk and brocade
خُضۡرٍ وَإِسۡتَبۡرَقٍ
garments of green silk and of brocade
The grammatical case changes from nominative to genitive. In Hafs, 'green' modifies 'clothes' (nominative) and 'brocade' is conjoined to 'clothes'. In the variant, 'green' modifies 'silk' (genitive) and 'brocade' is conjoined to 'silk', shifting the descriptors to the material rather than the garments themselves.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
رَّبِّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَا ٱلرَّحۡمَٰنِۖ لَا يَمۡلِكُونَ مِنۡهُ خِطَابٗا
Lord of the heavens and the earth, and whatever is between them, the Merciful, of whom they have no power to speak.
رَّبِّ
Lord
رَّبُّ
(He is) the Lord
The vowel changes from a genitive kasrah (رَّبِّ) in Hafs, which acts as an apposition continuing from the previous verse, to a nominative dammah (رَّبُّ) in the variant, creating a new independent clause implicitly meaning '(He is) the Lord'. The title 'the Merciful' (ٱلرَّحۡمَٰنِ / اَ۬لرَّحْمَٰنُ) similarly follows this case change.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
ٱلرَّحۡمَٰنِ
the Merciful
ٱلرَّحۡمَٰنُ
(He is) the All-Merciful
The vowel changes from a kasrah (genitive) to a dammah (nominative). This shifts the word from being an adjective modifying 'Lord' to being an independent predicate in a new clause meaning '(He is) the All-Merciful'.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
أَوۡ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكۡرَىٰٓ
or take heed, and the Reminder will benefit him.
فَتَنفَعَهُ
will benefit him
فَتَنفَعُهُ
would benefit him
Hafs reads with a fatha (accusative/subjunctive) on the 'ayn, indicating a result or consequence. The variant reads with a dhamma (nominative/indicative), making it a coordinated or independent statement.
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
يَوۡمَ لَا تَمۡلِكُ نَفۡسٞ لِّنَفۡسٖ شَيۡـٔٗاۖ وَٱلۡأَمۡرُ يَوۡمَئِذٖ لِّلَّهِ
The Day when no one will have any power to (help) another. The command on that Day (will belong) to God.
يَوۡمَ
The Day
يَوۡمُ
(It is) a day
The word 'yawm' changes from the accusative case (yawma, acting as an adverb of time 'The day when') to the nominative case (yawmu, acting as a predicate for an implied subject 'It is a day when').
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
ذُو ٱلۡعَرۡشِ ٱلۡمَجِيدُ
Holder of the throne, the Glorious,
ٱلۡمَجِيدُ
the Glorious
ٱلۡمَجِيدِ
glorious
Changing the grammatical case of 'al-Majeed' from nominative (damma) to genitive (kasra) shifts the adjective 'glorious' so that it modifies the 'Throne' (which is in the genitive case) rather than the 'Holder' of the throne.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
فِي لَوۡحٖ مَّحۡفُوظِۭ
in a guarded Tablet.
مَّحۡفُوظِۭ
guarded
مَّحْفُوظٞ
preserved
In Hafs, the word is in the genitive case (kasratayn), acting as an adjective modifying the tablet ('a guarded tablet'). In the variant, it is in the nominative case (dammatayn), acting as a description referring back to the Quran itself ('[It is] preserved in a tablet').
Qalun, Warsh
وَٱمۡرَأَتُهُۥ حَمَّالَةَ ٱلۡحَطَبِ
and his wife (will be) the carrier of the firewood,
حَمَّالَةَ
(will be) the carrier
حَمَّالَةُ
the carrier
Hafs reads 'ḥammālata' with a fatha (accusative case/mansūb) as an expression of blame or state, whereas the variant reads 'ḥammālatu' with a damma (nominative case/marfū') acting as an adjective or apposition to 'his wife'.
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