Meaning Alteration
The variants listed below fall under the effect category of "Singular to Plural / Plural to Singular". 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.
بَلَىٰۚ مَن كَسَبَ سَيِّئَةٗ وَأَحَٰطَتۡ بِهِۦ خَطِيٓـَٔتُهُۥ فَأُوْلَـٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ
Yes indeed! Whoever commits evil and is encompassed by his sin – those are the companions of the Fire. There they will remain.
خَطِيٓـَٔتُهُۥ
sin
خَطِيٓـَٰٔتُهُۥ
offenses
The word changes from the singular 'sin' to the plural 'offenses' due to the addition of an alif in the variant reading.
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
إِنَّ فِي خَلۡقِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَٱخۡتِلَٰفِ ٱلَّيۡلِ وَٱلنَّهَارِ وَٱلۡفُلۡكِ ٱلَّتِي تَجۡرِي فِي ٱلۡبَحۡرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٖ فَأَحۡيَا بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٖ وَتَصۡرِيفِ ٱلرِّيَٰحِ وَٱلسَّحَابِ ٱلۡمُسَخَّرِ بَيۡنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ لَأٓيَٰتٖ لِّقَوۡمٖ يَعۡقِلُونَ
Surely in the creation of the heavens and the earth, and the alternation of the night and the day, and the ship which runs on the sea with what benefits the people, and the water which God sends down from the sky, and by means of it gives the earth life after its death, and He scatters on it all (kinds of) creatures, and (in the) changing of the winds, and the clouds controlled between the sky and the earth – (all these are) signs indeed for a people who understand.
ٱلرِّيَٰحِ
winds
ٱلرِّيحِ
wind
The Hafs reading uses the plural noun 'ar-riyāḥ' (winds), whereas the variant reading (such as that of Hamzah and Al-Kisa'i) uses the singular noun 'ar-rīḥ' (wind) by omitting the alif. This changes the grammatical number while maintaining the core context.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
أَيَّامٗا مَّعۡدُودَٰتٖۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوۡ عَلَىٰ سَفَرٖ فَعِدَّةٞ مِّنۡ أَيَّامٍ أُخَرَۚ وَعَلَى ٱلَّذِينَ يُطِيقُونَهُۥ فِدۡيَةٞ طَعَامُ مِسۡكِينٖۖ فَمَن تَطَوَّعَ خَيۡرٗا فَهُوَ خَيۡرٞ لَّهُۥۚ وَأَن تَصُومُواْ خَيۡرٞ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ
(Fast for) a number of days. Whoever of you is sick or on a journey, (let him fast) a certain number of other days. And for those who can afford it, (there is) a ransom: feeding a poor person. Whoever does good voluntarily – it is better for him. But to fast is better for you, if (only) you knew.
مِسۡكِينٖ
a poor person
مَسَاكِينَ
destitute people
The word changes from the singular 'miskin' (a poor person) to the plural 'masakin' (destitute people), expanding the expression of who receives the compensation.
Hisham
مِسۡكِينٖ
a poor person
مَسَٰكِينَ
destitute persons
The noun changes from singular (miskin, a poor person) in Hafs to plural (masakin, destitute persons) in the variant, which also involves a shift in voweling and the addition of a dagger alif.
Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
۞يَـٰٓأَيُّهَا ٱلرَّسُولُ بَلِّغۡ مَآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَۖ وَإِن لَّمۡ تَفۡعَلۡ فَمَا بَلَّغۡتَ رِسَالَتَهُۥۚ وَٱللَّهُ يَعۡصِمُكَ مِنَ ٱلنَّاسِۗ إِنَّ ٱللَّهَ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡكَٰفِرِينَ
Messenger! Deliver what has been sent down to you from your Lord. If you do not, you have not delivered His message. God will protect you from the people. Surely God does not guide the people who are disbelievers.
رِسَالَتَهُۥ
His message
رِسَالَٰتِهِۦ
His messages
The word changes from the singular 'message' to the plural 'messages', encompassing all the revelations and injunctions delivered by the Messenger.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Shu'bah, Warsh
إِذۡ قَالَ ٱللَّهُ يَٰعِيسَى ٱبۡنَ مَرۡيَمَ ٱذۡكُرۡ نِعۡمَتِي عَلَيۡكَ وَعَلَىٰ وَٰلِدَتِكَ إِذۡ أَيَّدتُّكَ بِرُوحِ ٱلۡقُدُسِ تُكَلِّمُ ٱلنَّاسَ فِي ٱلۡمَهۡدِ وَكَهۡلٗاۖ وَإِذۡ عَلَّمۡتُكَ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَٱلتَّوۡرَىٰةَ وَٱلۡإِنجِيلَۖ وَإِذۡ تَخۡلُقُ مِنَ ٱلطِّينِ كَهَيۡـَٔةِ ٱلطَّيۡرِ بِإِذۡنِي فَتَنفُخُ فِيهَا فَتَكُونُ طَيۡرَۢا بِإِذۡنِيۖ وَتُبۡرِئُ ٱلۡأَكۡمَهَ وَٱلۡأَبۡرَصَ بِإِذۡنِيۖ وَإِذۡ تُخۡرِجُ ٱلۡمَوۡتَىٰ بِإِذۡنِيۖ وَإِذۡ كَفَفۡتُ بَنِيٓ إِسۡرَـٰٓءِيلَ عَنكَ إِذۡ جِئۡتَهُم بِٱلۡبَيِّنَٰتِ فَقَالَ ٱلَّذِينَ كَفَرُواْ مِنۡهُمۡ إِنۡ هَٰذَآ إِلَّا سِحۡرٞ مُّبِينٞ
(Remember) when God said, ‘Jesus, son of Mary! Remember My blessing on you and on your mother, when I supported you with the holy spirit, (and) you spoke to the people (while you were still) in the cradle, and in adulthood. And when I taught you the Book and the wisdom, and the Torah and the Gospel. And when you created the form of a bird from clay by My permission, and you breathed into it, and it became a bird by My permission, and you healed the blind and the leper by My permission. And when you brought forth the dead by My permission, and when I restrained the Sons of Israel from (violence against) you. When you brought them the clear signs, those among them who had disbelieved said, “This is nothing but clear magic.”’
فَتَكُونُ طَيۡرَۢا
and it became a bird
فَتَكُونُ طَائِرًا
so it becomes a bird
The variant changes the noun from the collective/plural 'tayran' (birds/bird kind) to the strictly singular 'ta'iran' (a single flying bird). The translation also adjusts the verb to reflect its present/resultative tense.
Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
وَتَمَّتۡ كَلِمَتُ رَبِّكَ صِدۡقٗا وَعَدۡلٗاۚ لَّا مُبَدِّلَ لِكَلِمَٰتِهِۦۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
Perfect is the word of your Lord in truth and justice. No one can change His words. He is the Hearing, the Knowing.
كَلِمَتُ
word
كَلِمَٰتُ
Words
The noun changed from singular (word) in Hafs to plural (Words) in the variant.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
وَإِذَا جَآءَتۡهُمۡ ءَايَةٞ قَالُواْ لَن نُّؤۡمِنَ حَتَّىٰ نُؤۡتَىٰ مِثۡلَ مَآ أُوتِيَ رُسُلُ ٱللَّهِۘ ٱللَّهُ أَعۡلَمُ حَيۡثُ يَجۡعَلُ رِسَالَتَهُۥۗ سَيُصِيبُ ٱلَّذِينَ أَجۡرَمُواْ صَغَارٌ عِندَ ٱللَّهِ وَعَذَابٞ شَدِيدُۢ بِمَا كَانُواْ يَمۡكُرُونَ
When a sign comes to them, they say, ‘We will not believe until we are given (something) similar to what was given to the messengers of God.’ God knows where He places His message. Disgrace in God’s sight will smite those who have sinned, and (also) a harsh punishment, for what they were scheming.
رِسَالَتَهُۥ
His message
رِسَٰلَٰتِهِۦ
His messages
The word changes from singular (message) in Hafs to plural (messages) in the variant.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Rawh, Ruways, Shu'bah, Susi, Warsh
قُلۡ يَٰقَوۡمِ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِكُمۡ إِنِّي عَامِلٞۖ فَسَوۡفَ تَعۡلَمُونَ مَن تَكُونُ لَهُۥ عَٰقِبَةُ ٱلدَّارِۚ إِنَّهُۥ لَا يُفۡلِحُ ٱلظَّـٰلِمُونَ
Say: ‘My people! Do as you are able. Surely I am going to do (what I can). Soon you will know to whom the final Home (belongs). Surely he – the evildoers will not prosper.’
مَكَانَتِكُمۡ
as you are able
مَكَانَاتِكُمۡ
your positions
The variant reads the word as a plural ('positions') instead of a singular ('position' or 'ability'), shifting the nuance from a collective state or ability to their various individual places or conditions.
Shu'bah
وَأَنَّ هَٰذَا صِرَٰطِي مُسۡتَقِيمٗا فَٱتَّبِعُوهُۖ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ فَتَفَرَّقَ بِكُمۡ عَن سَبِيلِهِۦۚ ذَٰلِكُمۡ وَصَّىٰكُم بِهِۦ لَعَلَّكُمۡ تَتَّقُونَ
And (know) that this is My straight path. So follow it, and do not follow the ways (of others), or it will diverge with you from His way. That is what He has charged you with, so that you may guard (yourselves).’
فَتَفَرَّقَ
it will diverge
فَتَّفَرَّقَ
they divert
The variant adds a shadda to the letter ta (gemination), which assimilates an underlying second ta. The English translation reflects this by treating the non-human plural 'the ways' as plural ('they') rather than singular ('it'), and slightly shifts the meaning from 'diverge' to 'divert'.
Bazzi
وَهُوَ ٱلَّذِي يُرۡسِلُ ٱلرِّيَٰحَ بُشۡرَۢا بَيۡنَ يَدَيۡ رَحۡمَتِهِۦۖ حَتَّىٰٓ إِذَآ أَقَلَّتۡ سَحَابٗا ثِقَالٗا سُقۡنَٰهُ لِبَلَدٖ مَّيِّتٖ فَأَنزَلۡنَا بِهِ ٱلۡمَآءَ فَأَخۡرَجۡنَا بِهِۦ مِن كُلِّ ٱلثَّمَرَٰتِۚ كَذَٰلِكَ نُخۡرِجُ ٱلۡمَوۡتَىٰ لَعَلَّكُمۡ تَذَكَّرُونَ
He (it is) who sends the winds as good news before His mercy, until, when it brings a cloud heavy (with rain), We drive it to some barren land, and send down water by means of it, and bring forth by means of it every (kind of) fruit. In this way We bring forth the dead, so that you may take heed.
ٱلرِّيَٰحَ
winds
ٱلرِّيحَ
wind
The word changes from the plural 'winds' (al-riyaha) in Hafs to the singular 'wind' (al-riha) in the variant.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Idris, Ishaq, Qunbul
قَالَ يَٰمُوسَىٰٓ إِنِّي ٱصۡطَفَيۡتُكَ عَلَى ٱلنَّاسِ بِرِسَٰلَٰتِي وَبِكَلَٰمِي فَخُذۡ مَآ ءَاتَيۡتُكَ وَكُن مِّنَ ٱلشَّـٰكِرِينَ
He said, ‘Moses! I have chosen you over the people for My messages and for My word. So take what I have given you, and be one of the thankful.’
بِرِسَٰلَٰتِي
My messages
بِرِسَالَتِے
My message
Hafs reads the word in the plural form 'messages' (birisālātī), while the variant reads it in the singular form 'message' (birisālatī).
Bazzi, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Warsh
ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِيَّ ٱلۡأُمِّيَّ ٱلَّذِي يَجِدُونَهُۥ مَكۡتُوبًا عِندَهُمۡ فِي ٱلتَّوۡرَىٰةِ وَٱلۡإِنجِيلِ يَأۡمُرُهُم بِٱلۡمَعۡرُوفِ وَيَنۡهَىٰهُمۡ عَنِ ٱلۡمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَٰتِ وَيُحَرِّمُ عَلَيۡهِمُ ٱلۡخَبَـٰٓئِثَ وَيَضَعُ عَنۡهُمۡ إِصۡرَهُمۡ وَٱلۡأَغۡلَٰلَ ٱلَّتِي كَانَتۡ عَلَيۡهِمۡۚ فَٱلَّذِينَ ءَامَنُواْ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُواْ ٱلنُّورَ ٱلَّذِيٓ أُنزِلَ مَعَهُۥٓ أُوْلَـٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ
those who follow the messenger, the prophet of the common people, whom they find written in their Torah and Gospel. He will command them what is right and forbid them what is wrong, and he will permit them good things and forbid them bad things, and he will deliver them of their burden and the chains that were on them. Those who believe in him, and support him and help him, and follow the light which has been sent down with him, those – they are the ones who will prosper.’
إِصۡرَهُمۡ
their burden
آصَارَهُمْ
their heavy loads
The word is read as singular 'burden' (israhum) in Hafs, whereas the variant reading (by Ibn 'Amir) reads it as the plural 'heavy loads' (asararhum).
Hisham, Ibn Dhakwan
وَإِذۡ أَخَذَ رَبُّكَ مِنۢ بَنِيٓ ءَادَمَ مِن ظُهُورِهِمۡ ذُرِّيَّتَهُمۡ وَأَشۡهَدَهُمۡ عَلَىٰٓ أَنفُسِهِمۡ أَلَسۡتُ بِرَبِّكُمۡۖ قَالُواْ بَلَىٰ شَهِدۡنَآۚ أَن تَقُولُواْ يَوۡمَ ٱلۡقِيَٰمَةِ إِنَّا كُنَّا عَنۡ هَٰذَا غَٰفِلِينَ
(Remember) when your Lord took from the sons of Adam – from their loins – their descendants, and made them bear witness about themselves: ‘Am I not your Lord?’ They said, ‘Yes indeed! We bear witness.’ (We did that) so that you would not say on the Day of Resurrection, ‘Surely we were oblivious of this,’
ذُرِّيَّتَهُمۡ
their descendants
ذُرِّيَّٰتِهِمْ
the offspring(s)
The word is read as singular in Hafs and as plural in the variant, changing the vowels and adding a dagger alif while also changing the following pronoun's vowel to match.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
مَا كَانَ لِلۡمُشۡرِكِينَ أَن يَعۡمُرُواْ مَسَٰجِدَ ٱللَّهِ شَٰهِدِينَ عَلَىٰٓ أَنفُسِهِم بِٱلۡكُفۡرِۚ أُوْلَـٰٓئِكَ حَبِطَتۡ أَعۡمَٰلُهُمۡ وَفِي ٱلنَّارِ هُمۡ خَٰلِدُونَ
It is not for the idolaters to inhabit the mosques of God, (while) bearing witness against themselves of disbelief. Those – their deeds have come to nothing, and in the Fire they will remain.
مَسَٰجِدَ
mosques
مَسۡجِدَ
mosque
The word changes from plural (mosques) in Hafs to singular (mosque) in the variant, shifting the reference from places of worship in general to the Sacred Mosque (Al-Masjid Al-Haram) specifically.
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi
قُلۡ إِن كَانَ ءَابَآؤُكُمۡ وَأَبۡنَآؤُكُمۡ وَإِخۡوَٰنُكُمۡ وَأَزۡوَٰجُكُمۡ وَعَشِيرَتُكُمۡ وَأَمۡوَٰلٌ ٱقۡتَرَفۡتُمُوهَا وَتِجَٰرَةٞ تَخۡشَوۡنَ كَسَادَهَا وَمَسَٰكِنُ تَرۡضَوۡنَهَآ أَحَبَّ إِلَيۡكُم مِّنَ ٱللَّهِ وَرَسُولِهِۦ وَجِهَادٖ فِي سَبِيلِهِۦ فَتَرَبَّصُواْ حَتَّىٰ يَأۡتِيَ ٱللَّهُ بِأَمۡرِهِۦۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡفَٰسِقِينَ
Say: ‘If your fathers, and your sons, and your brothers, and your wives, and your clan, and wealth you have acquired, and (business) transaction(s) you fear (may) fall off, and dwellings you take pleasure in are dearer to you than God and His messenger, and struggling in His way, then wait until God brings His command. God does not guide the people who are wicked.’
وَعَشِيرَتُكُمۡ
your clan
وَعَشِيرَاتُكُمۡ
your kinsfolks
The Hafs recitation reads the word in the singular form ('your clan'), while the variant recitation adds an Alif to read it in the plural form ('your kinsfolks' or 'clans').
Shu'bah
خُذۡ مِنۡ أَمۡوَٰلِهِمۡ صَدَقَةٗ تُطَهِّرُهُمۡ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيۡهِمۡۖ إِنَّ صَلَوٰتَكَ سَكَنٞ لَّهُمۡۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
Take from their wealth a contribution, to cleanse them and purify them by means of it, and pray over them. Surely your prayers are a rest for them. God is hearing, knowing.
صَلَوٰتَكَ
your prayers
صَلَوَٰتِكَ
your prayers
Hafs reads the word as the singular 'ṣalātaka' (your prayer) with a fatḥah on the ta', while the variant reads it as the plural 'ṣalawātika' (your prayers) with a kasrah on the ta' for the accusative case.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَٱلَّذِينَ كَسَبُواْ ٱلسَّيِّـَٔاتِ جَزَآءُ سَيِّئَةِۭ بِمِثۡلِهَا وَتَرۡهَقُهُمۡ ذِلَّةٞۖ مَّا لَهُم مِّنَ ٱللَّهِ مِنۡ عَاصِمٖۖ كَأَنَّمَآ أُغۡشِيَتۡ وُجُوهُهُمۡ قِطَعٗا مِّنَ ٱلَّيۡلِ مُظۡلِمًاۚ أُوْلَـٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ
But those who have done evil deeds – (the) payment for an evil deed is (an evil) like it – humiliation will cover them. They will have no protector from God. (It will be) as if their faces were covered (with) pieces of the darkness of night. Those are the companions of the Fire. There they will remain.
قِطَعٗا
pieces
قِطۡعٗا
dark phase
Hafs reads 'qiṭaʿan' (plural) meaning 'pieces', while the variant reads 'qiṭʿan' (singular noun) with a sukun on the letter ta, shifting the meaning to a 'portion' or 'dark phase' of the night.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Qunbul, Rawh, Ruways
كَذَٰلِكَ حَقَّتۡ كَلِمَتُ رَبِّكَ عَلَى ٱلَّذِينَ فَسَقُوٓاْ أَنَّهُمۡ لَا يُؤۡمِنُونَ
In this way the word of your Lord has proved true against those who acted wickedly: ‘They will not believe.’
كَلِمَتُ
word
كَلِمَٰتُ
Words
The noun changes from the singular 'word' (kalimatu) to the plural 'words' (kalimātu).
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
إِنَّ ٱلَّذِينَ حَقَّتۡ عَلَيۡهِمۡ كَلِمَتُ رَبِّكَ لَا يُؤۡمِنُونَ
Surely those against whom the word of your Lord has proved true will not believe,
كَلِمَتُ
word
كَلِمَٰتُ
Words
The variant reads the noun in the plural form 'Words' (with an added alif, represented by a dagger alif in the rasm) rather than the singular form 'word', expanding the reference from a single decree to multiple decrees of the Lord.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
قَالُواْ يَٰشُعَيۡبُ أَصَلَوٰتُكَ تَأۡمُرُكَ أَن نَّتۡرُكَ مَا يَعۡبُدُ ءَابَآؤُنَآ أَوۡ أَن نَّفۡعَلَ فِيٓ أَمۡوَٰلِنَا مَا نَشَـٰٓؤُاْۖ إِنَّكَ لَأَنتَ ٱلۡحَلِيمُ ٱلرَّشِيدُ
They said, ‘Shu‘ayb! Does your prayer command you that we should abandon what our fathers have served, or that (we should abandon) doing what we please with our wealth? Surely you – you indeed are the tolerant (and) right-minded one.’
أَصَلَوٰتُكَ
your prayer
أَصَلَوَٰتُكَ
your prayers
Hafs reads the word as a singular noun 'prayer' (aṣalātuka), while the variant reads it as a plural noun 'prayers' (aṣalawātuka) by pronouncing the letter wāw.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَيَٰقَوۡمِ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِكُمۡ إِنِّي عَٰمِلٞۖ سَوۡفَ تَعۡلَمُونَ مَن يَأۡتِيهِ عَذَابٞ يُخۡزِيهِ وَمَنۡ هُوَ كَٰذِبٞۖ وَٱرۡتَقِبُوٓاْ إِنِّي مَعَكُمۡ رَقِيبٞ
My people! Do as you are able. Surely I am going to do (what I can). Soon you will know the one (on) whom punishment will come, disgracing him, and the one who is a liar. (Just) watch! Surely I am watching with you.’
مَكَانَتِكُمۡ
as you are able
مَكَانَاتِكُمۡ
your positions
Hafs reads the word in the singular form (position/ability), while the variant reads it in the plural form (positions) with the addition of an Alif.
Shu'bah
وَقُل لِّلَّذِينَ لَا يُؤۡمِنُونَ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِكُمۡ إِنَّا عَٰمِلُونَ
Say to those who do not believe: ‘Do as you are able. Surely we are going to do (what we can).’
مَكَانَتِكُمۡ
as you are able
مَكَانَاتِكُمۡ
your positions
The word is read as singular (position/ability) in Hafs and plural (positions) in the variant, changing the scope from a collective state to individual positions.
Shu'bah
۞لَّقَدۡ كَانَ فِي يُوسُفَ وَإِخۡوَتِهِۦٓ ءَايَٰتٞ لِّلسَّآئِلِينَ
Certainly in (the story of) Joseph and his brothers (there) are signs for the ones who ask.
ءَايَٰتٞ
signs
ءَايَتٞ
a sign
Hafs reads the word in the plural form 'āyāt' (signs), whereas the variant (e.g., Ibn Kathir) reads it in the singular form 'āyat' (a sign), based on the presence or absence of the alif (represented by the dagger alif in the Uthmani script).
Bazzi, Qunbul
قَالَ قَآئِلٞ مِّنۡهُمۡ لَا تَقۡتُلُواْ يُوسُفَ وَأَلۡقُوهُ فِي غَيَٰبَتِ ٱلۡجُبِّ يَلۡتَقِطۡهُ بَعۡضُ ٱلسَّيَّارَةِ إِن كُنتُمۡ فَٰعِلِينَ
A speaker among them said, ‘Do not kill Joseph, but cast him to the bottom of the well, (and) some caravan will pick him up – if you are going to do (anything).’
غَيَٰبَتِ
bottom
غَيَٰبَٰتِ
invisible cavities
Hafs reads the word in the singular form 'ghayābati' (bottom/depth), whereas the variant reads it in the plural form 'ghayābāti' (invisible cavities/depths).
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
فَلَمَّا ذَهَبُواْ بِهِۦ وَأَجۡمَعُوٓاْ أَن يَجۡعَلُوهُ فِي غَيَٰبَتِ ٱلۡجُبِّۚ وَأَوۡحَيۡنَآ إِلَيۡهِ لَتُنَبِّئَنَّهُم بِأَمۡرِهِمۡ هَٰذَا وَهُمۡ لَا يَشۡعُرُونَ
When they had taken him away, and agreed to put him in the bottom of the well, We inspired him: ‘You will indeed inform them about this affair (of theirs), though they will not realize (who you are).’
غَيَٰبَتِ
bottom
غَيَٰبَٰتِ
invisible cavities
The word is read as a singular noun (ghayābat) in Hafs, meaning 'bottom' or 'depth', whereas the variant reads it as a plural noun (ghayābāt), meaning 'depths' or 'invisible cavities'.
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَقَدۡ مَكَرَ ٱلَّذِينَ مِن قَبۡلِهِمۡ فَلِلَّهِ ٱلۡمَكۡرُ جَمِيعٗاۖ يَعۡلَمُ مَا تَكۡسِبُ كُلُّ نَفۡسٖۗ وَسَيَعۡلَمُ ٱلۡكُفَّـٰرُ لِمَنۡ عُقۡبَى ٱلدَّارِ
Those who were before them schemed, but the scheme (belongs) to God altogether. He knows what every person earns, and soon the disbelievers will know to whom the outcome of the Home (belongs).
ٱلۡكُفَّٰرُ
the disbelievers
اُ۬لْكَٰفِرُ
the denier
The word changes from the plural 'al-kuffār' (the disbelievers) to the singular 'al-kāfir' (the denier). Both words share the identical consonantal skeleton (الكفر) in the Uthmani script; the variation relies purely on the vowels and the placement of the dagger alif.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Susi, Warsh
مَّثَلُ ٱلَّذِينَ كَفَرُواْ بِرَبِّهِمۡۖ أَعۡمَٰلُهُمۡ كَرَمَادٍ ٱشۡتَدَّتۡ بِهِ ٱلرِّيحُ فِي يَوۡمٍ عَاصِفٖۖ لَّا يَقۡدِرُونَ مِمَّا كَسَبُواْ عَلَىٰ شَيۡءٖۚ ذَٰلِكَ هُوَ ٱلضَّلَٰلُ ٱلۡبَعِيدُ
A parable of those who disbelieve in their Lord: their deeds are like ashes, on which the wind blows strongly on a stormy day. They have no power over anything of what they have earned. That is straying far.
ٱلرِّيحُ
the wind
اِ۬لرِّيَٰحُ
winds
The word for wind is read as singular (ar-rīḥ) in Hafs and plural (ar-riyāḥ) in the variant.
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
إِنۡ أَحۡسَنتُمۡ أَحۡسَنتُمۡ لِأَنفُسِكُمۡۖ وَإِنۡ أَسَأۡتُمۡ فَلَهَاۚ فَإِذَا جَآءَ وَعۡدُ ٱلۡأٓخِرَةِ لِيَسُـُٔواْ وُجُوهَكُمۡ وَلِيَدۡخُلُواْ ٱلۡمَسۡجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٖ وَلِيُتَبِّرُواْ مَا عَلَوۡاْ تَتۡبِيرًا
‘If you do good, you do good for yourselves, but if you do evil, (it is likewise) for yourselves.’ When the second promise came (to pass), (We raised up against you servants of Ours) to cause you distress, and to enter the Temple as they entered it the first time, and to destroy completely what they had conquered.
لِيَسُـُٔواْ
to cause you distress
لِيَسُوءَ
He will defile
The verb changes from the third-person plural in Hafs (referring to the servants causing distress) to the third-person singular in the variant (referring to Allah or the promise defiling/distressing), which changes the spelling by removing the plural suffix.
Idris, Ishaq, Khalaf, Khallad, Shu'bah
وَمَآ أَظُنُّ ٱلسَّاعَةَ قَآئِمَةٗ وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيۡرٗا مِّنۡهَا مُنقَلَبٗا
nor do I think the Hour is coming. If indeed I am returned to my Lord, I shall indeed find a better (place of) return than this.’
مِّنۡهَا
than this
مِّنۡهُمَا
than them both
The pronoun changes from the singular feminine 'ha' (referring to one garden) to the dual 'huma' (referring to both gardens).
Bazzi, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh
وَلِسُلَيۡمَٰنَ ٱلرِّيحَ عَاصِفَةٗ تَجۡرِي بِأَمۡرِهِۦٓ إِلَى ٱلۡأَرۡضِ ٱلَّتِي بَٰرَكۡنَا فِيهَاۚ وَكُنَّا بِكُلِّ شَيۡءٍ عَٰلِمِينَ
And to Solomon (We subjected) the wind, blowing strongly at his command to the land which We have blessed – We have knowledge of everything.
ٱلرِّيحَ
the wind
ٱلرِّيَاحَ
winds
The variant changes the noun from the singular form 'wind' (ar-rīḥ) to the plural form 'winds' (ar-riyāḥ) through the addition of the letter alif, highlighting the multiplicity or various types of winds subjected to Prophet Solomon.
Ibn Jummaz, Ibn Wardan
يَوۡمَ نَطۡوِي ٱلسَّمَآءَ كَطَيِّ ٱلسِّجِلِّ لِلۡكُتُبِۚ كَمَا بَدَأۡنَآ أَوَّلَ خَلۡقٖ نُّعِيدُهُۥۚ وَعۡدًا عَلَيۡنَآۚ إِنَّا كُنَّا فَٰعِلِينَ
On the Day when We shall roll up the sky like the rolling up of a scroll for the writings: as We brought about the first creation, (so) We shall restore it – (it is) a promise (binding) on Us. Surely We shall do (it)!
لِلۡكُتُبِ
the writings
لِلْكِتَٰبِ
a scripture
Hafs reads the word as the plural 'kutub' (writings/books), while the variant reads it as the singular 'kitāb' (scripture/book), though both share the same base Uthmanic skeletal text (rasm).
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
وَٱلَّذِينَ هُمۡ لِأَمَٰنَٰتِهِمۡ وَعَهۡدِهِمۡ رَٰعُونَ
and those who keep their pledges and their promise(s),
لِأَمَٰنَٰتِهِمۡ
their pledges
لِأَمَٰنَتِهِمُۥ
their trust
The word is read as plural ('pledges' or 'trusts') in Hafs, marked by the extra dagger alif, whereas the variant reads it as a singular noun ('trust'). This changes the focus from individual instances of trusts to the collective, encompassing concept of trust.
Bazzi, Qunbul
وَٱلَّذِينَ هُمۡ عَلَىٰ صَلَوَٰتِهِمۡ يُحَافِظُونَ
and who guard their prayers.
صَلَوَٰتِهِمۡ
their prayers
صَلَاتِهِمۡ
their prayer
Hafs recites the word in the plural form (prayers), while the variant recites it in the singular form (prayer).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
ثُمَّ خَلَقۡنَا ٱلنُّطۡفَةَ عَلَقَةٗ فَخَلَقۡنَا ٱلۡعَلَقَةَ مُضۡغَةٗ فَخَلَقۡنَا ٱلۡمُضۡغَةَ عِظَٰمٗا فَكَسَوۡنَا ٱلۡعِظَٰمَ لَحۡمٗا ثُمَّ أَنشَأۡنَٰهُ خَلۡقًا ءَاخَرَۚ فَتَبَارَكَ ٱللَّهُ أَحۡسَنُ ٱلۡخَٰلِقِينَ
then We made a clot (from) the drop, then We made a lump (from) the clot, then We made bones (from) the lump, then We clothed the bones (with) flesh, (and) then We (re)produced him as another creature. So blessed (be) God, the best of creators!
عِظَٰمٗا / ٱلۡعِظَٰمَ
bones / the bones
عَظۡمٗا / ٱلۡعَظۡمَ
bone / the bone
The Hafs reading recites both instances of the word as plural ('iẓāman / al-'iẓāma), while the variant (read by Ibn Amir, Shu'bah, Hamzah, al-Kisa'i, and Khalaf) recites them as singular ('aẓman / al-'aẓma). The Uthmani script (rasm) is identical for both, allowing the variation through different vowelings and the omission of the spoken alif.
Hisham, Ibn Dhakwan, Shu'bah
تَبَارَكَ ٱلَّذِي جَعَلَ فِي ٱلسَّمَآءِ بُرُوجٗا وَجَعَلَ فِيهَا سِرَٰجٗا وَقَمَرٗا مُّنِيرٗا
Blessed is He who has made constellations in the sky, and has made a lamp in it, and an illuminating moon.
سِرَٰجٗا
a lamp
سُرُجٗا
lamps
The variant changes the vocalization (vowels) of the identical Uthmani skeleton (سرجا), transforming the singular 'sirajan' (a lamp) into the plural 'surujan' (lamps).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٰجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٖ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا
and those who say, ‘Our Lord, grant us comfort (to our) eyes from our wives and descendants, and make us a model for the ones who guard (themselves).’
وَذُرِّيَّٰتِنَا
descendants
وَذُرِّيَّتِنَا
offspring
The Hafs reading uses the plural form 'dhurriyyātinā' (descendants) marked by the alif, whereas the variant reading uses the singular collective noun 'dhurriyyatinā' (offspring) without the alif.
Abu Al-Harith, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Shu'bah, Susi
فَأَسۡقِطۡ عَلَيۡنَا كِسَفٗا مِّنَ ٱلسَّمَآءِ إِن كُنتَ مِنَ ٱلصَّـٰدِقِينَ
Make fragments of the sky fall on us, if you are one of the truthful.’
كِسَفٗا
fragments
كِسْفاٗ
fragments
The vowel on the letter Seen changes from a fathah (plural form 'kisafan') to a sukoon (singular or collective noun 'kisfan'), though both are generally translated as pieces or fragments.
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
وَقَالُواْ لَوۡلَآ أُنزِلَ عَلَيۡهِ ءَايَٰتٞ مِّن رَّبِّهِۦۚ قُلۡ إِنَّمَا ٱلۡأٓيَٰتُ عِندَ ٱللَّهِ وَإِنَّمَآ أَنَا۠ نَذِيرٞ مُّبِينٌ
They say, ‘If only signs were sent down on him from his Lord.’ Say: ‘The signs are only with God. I am only a clear warner.’
ءَايَٰتٞ
signs
ءَايَتٞ
sign
The word changes from the plural 'āyātun' (signs) in Hafs to the singular 'āyatun' (sign) in the variant, modifying the disbelievers' demand from multiple miracles to a single miracle.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Shu'bah
ٱللَّهُ ٱلَّذِي يُرۡسِلُ ٱلرِّيَٰحَ فَتُثِيرُ سَحَابٗا فَيَبۡسُطُهُۥ فِي ٱلسَّمَآءِ كَيۡفَ يَشَآءُ وَيَجۡعَلُهُۥ كِسَفٗا فَتَرَى ٱلۡوَدۡقَ يَخۡرُجُ مِنۡ خِلَٰلِهِۦۖ فَإِذَآ أَصَابَ بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦٓ إِذَا هُمۡ يَسۡتَبۡشِرُونَ
(It is) God who sends the winds, and it stirs up a cloud, and He spreads it in the sky as He pleases, and breaks it into fragments, and you see the rain coming forth from the midst of it. When He smites with it whomever He pleases of His servants, suddenly they welcome the good news,
ٱلرِّيَٰحَ
the winds
ٱلرِّيحَ
wind
The word is recited in the plural form (ar-riyāḥ) in Hafs and in the singular form (ar-rīḥ) in the variant.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul
كِسَفٗا
into fragments
كِسۡفٗا
into fragments
Hafs reads with a fatha on the seen (kisafan) as a plural noun, whereas the variant reads with a sukoon (kisfan) as a singular or collective noun indicating a piece or mass.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan
فَٱنظُرۡ إِلَىٰٓ ءَاثَٰرِ رَحۡمَتِ ٱللَّهِ كَيۡفَ يُحۡيِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَآۚ إِنَّ ذَٰلِكَ لَمُحۡيِ ٱلۡمَوۡتَىٰۖ وَهُوَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
Observe the traces of the mercy of God, how He gives the earth life after its death. Surely that One will indeed give the dead life. He is powerful over everything.
ءَاثَٰرِ
traces
أَثَرِ
effect
The Hafs recitation uses the plural 'ءَاثَٰرِ' (traces), while the variant recitation uses the singular 'أَثَرِ' (effect).
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
أَلَمۡ تَرَوۡاْ أَنَّ ٱللَّهَ سَخَّرَ لَكُم مَّا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِ وَأَسۡبَغَ عَلَيۡكُمۡ نِعَمَهُۥ ظَٰهِرَةٗ وَبَاطِنَةٗۗ وَمِنَ ٱلنَّاسِ مَن يُجَٰدِلُ فِي ٱللَّهِ بِغَيۡرِ عِلۡمٖ وَلَا هُدٗى وَلَا كِتَٰبٖ مُّنِيرٖ
Do you not see that God has subjected to you whatever is in the heavens and whatever is on the earth, and has lavished on you His blessings, both outwardly and inwardly? But among the people (there is) one who disputes about God without any knowledge or guidance or illuminating Book.
نِعَمَهُۥ
His blessings
نِعْمَتَهُۥ
a blessing
The variant reads the word as a singular noun ('blessing', adding the letter taa) instead of the plural form ('blessings') found in Hafs.
Duri Abu 'Amr, Hafs, Ibn Jummaz, Ibn Wardan, Qalun, Susi, Warsh
أَفَلَمۡ يَرَوۡاْ إِلَىٰ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُم مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِۚ إِن نَّشَأۡ نَخۡسِفۡ بِهِمُ ٱلۡأَرۡضَ أَوۡ نُسۡقِطۡ عَلَيۡهِمۡ كِسَفٗا مِّنَ ٱلسَّمَآءِۚ إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لِّكُلِّ عَبۡدٖ مُّنِيبٖ
Do they not look to what is before them and what is behind them of the sky and the earth? If We (so) please, We could cause the earth to swallow them, or make fragments of the sky fall on them. Surely in that is a sign indeed for every servant who turns (in repentance).
كِسَفًا
fragments
كِسْفًا
fragments
Hafs reads with a fatha on the letter Sin (kisafan), treating it as the plural of 'kisfah' (fragments). The variant reads with a sukun on the Sin (kisfan), treating it as a singular or collective noun meaning 'a fragment' or 'pieces', though both denote pieces falling from the sky.
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
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
ٱلرِّيَاحَ
the winds
The word changes from the singular 'ar-rīḥ' (the wind) to the plural 'ar-riyāḥ' (the winds), indicating that multiple winds were subjected to Prophet Solomon's command.
Ibn Jummaz, Ibn Wardan
لَقَدۡ كَانَ لِسَبَإٖ فِي مَسۡكَنِهِمۡ ءَايَةٞۖ جَنَّتَانِ عَن يَمِينٖ وَشِمَالٖۖ كُلُواْ مِن رِّزۡقِ رَبِّكُمۡ وَٱشۡكُرُواْ لَهُۥۚ بَلۡدَةٞ طَيِّبَةٞ وَرَبٌّ غَفُورٞ
Certainly for Sheba there was a sign in their dwelling place – two gardens, on the right and left: ‘Eat from the provision of your Lord, and be thankful to Him. A good land and a forgiving Lord.’
مَسۡكَنِهِمۡ
dwelling place
مَسَٰكِنِهِمُۥٓ
residences
The Hafs reading uses the singular 'maskan' (dwelling place), while the variant reads it as the plural 'masākin' (residences) indicated by the addition of the dagger alif.
Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
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.
ٱلۡغُرُفَٰتِ
exalted rooms
ٱلۡغُرۡفَةِ
the Chamber
Hafs reads the noun in the plural form 'al-ghurufaat' (exalted rooms), whereas the variant reads it in the singular form 'al-ghurfah' (the Chamber).
Khalaf, Khallad
وَٱللَّهُ ٱلَّذِيٓ أَرۡسَلَ ٱلرِّيَٰحَ فَتُثِيرُ سَحَابٗا فَسُقۡنَٰهُ إِلَىٰ بَلَدٖ مَّيِّتٖ فَأَحۡيَيۡنَا بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَاۚ كَذَٰلِكَ ٱلنُّشُورُ
(It is) God who sends the winds, and it stirs up a cloud, and We drive it to some barren land, and by means of it give the earth life after its death. So (too) is the raising up.
ٱلرِّيَٰحَ
the winds
ٱلرِّيحَ
the wind
The word changes from the plural 'winds' (al-riyāḥ) to the singular 'wind' (al-rīḥ), shifting the grammatical number while maintaining the core meaning.
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul
قُلۡ أَرَءَيۡتُمۡ شُرَكَآءَكُمُ ٱلَّذِينَ تَدۡعُونَ مِن دُونِ ٱللَّهِ أَرُونِي مَاذَا خَلَقُواْ مِنَ ٱلۡأَرۡضِ أَمۡ لَهُمۡ شِرۡكٞ فِي ٱلسَّمَٰوَٰتِ أَمۡ ءَاتَيۡنَٰهُمۡ كِتَٰبٗا فَهُمۡ عَلَىٰ بَيِّنَتٖ مِّنۡهُۚ بَلۡ إِن يَعِدُ ٱلظَّـٰلِمُونَ بَعۡضُهُم بَعۡضًا إِلَّا غُرُورًا
Say: ‘Have you seen your associates whom you call on instead of God? Show me what part of the earth they have created. Or do they have any partnership in (the creation of) the heavens?’ Or have We given them a Book, so that they (stand) on a clear sign from it? No! The evildoers promise each other nothing but deception.
بَيِّنَتٖ
a clear sign
بَيِّنَٰتٖ
evident proofs
The word changes from singular ('a clear sign') in Hafs to plural ('evident proofs') in the variant, indicating multiple proofs versus a single sign.
Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Shu'bah, Warsh
وَءَايَةٞ لَّهُمۡ أَنَّا حَمَلۡنَا ذُرِّيَّتَهُمۡ فِي ٱلۡفُلۡكِ ٱلۡمَشۡحُونِ
A sign for them is that We carried their descendants in the loaded ship,
ذُرِّيَّتَهُمۡ
their descendants
ذُرِّيَّٰتِهِمْ
their offspring(s)
The word changes from the singular form 'ذُرِّيَّتَهُم' to the plural form 'ذُرِّيَّٰتِهِم' by adding an alif (written as a dagger alif) before the ta', shifting the reference from a collective singular to a plural.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Rawh, Ruways, Warsh
وَلَوۡ نَشَآءُ لَمَسَخۡنَٰهُمۡ عَلَىٰ مَكَانَتِهِمۡ فَمَا ٱسۡتَطَٰعُواْ مُضِيّٗا وَلَا يَرۡجِعُونَ
And if We (so) pleased, We would indeed have transformed them where they were, and they could not go on, nor could they return.
مَكَانَتِهِمۡ
where they were
مَكَانَاتِهِمۡ
their places
The noun is read in the singular form (place/position) in Hafs, whereas the variant recitation adds an Alif to read it in the plural form (places), shifting the scope from a collective location to their individual places.
Shu'bah
فَسَخَّرۡنَا لَهُ ٱلرِّيحَ تَجۡرِي بِأَمۡرِهِۦ رُخَآءً حَيۡثُ أَصَابَ
So We subjected the wind to him, to blow gently at his command wherever he decided,
ٱلرِّيحَ
the wind
ٱلرِّيَاحَ
the winds
The word changes from the singular 'wind' (al-rīḥ) to the plural 'winds' (al-riyāḥ), shifting the meaning from a single wind force to multiple winds.
Ibn Jummaz, Ibn Wardan
وَٱذۡكُرۡ عِبَٰدَنَآ إِبۡرَٰهِيمَ وَإِسۡحَٰقَ وَيَعۡقُوبَ أُوْلِي ٱلۡأَيۡدِي وَٱلۡأَبۡصَٰرِ
And remember Our servants Abraham, and Isaac, and Jacob: endowed with strength and vision.
عِبَٰدَنَآ
Our servants
عَبۡدَنَا
Our servant
Hafs reads the word in the plural form ('ibādana - Our servants), applying equally to all three prophets. The variant reads it in the singular form ('abdana - Our servant), singling out Abraham for primary honor, with Isaac and Jacob following in conjunction.
Bazzi, Qunbul
أَلَيۡسَ ٱللَّهُ بِكَافٍ عَبۡدَهُۥۖ وَيُخَوِّفُونَكَ بِٱلَّذِينَ مِن دُونِهِۦۚ وَمَن يُضۡلِلِ ٱللَّهُ فَمَا لَهُۥ مِنۡ هَادٖ
Is God not sufficient for His servant, when they frighten you with (gods) other than Him? Whoever God leads astray has no guide,
عَبۡدَهُۥ
His servant
عِبَادَهُ
His servants
The word changes from the singular 'servant' ('abdahu) to the plural 'servants' ('ibadahu), expanding the meaning from referring specifically to the Prophet to encompassing all true servants of Allah.
Abu Al-Harith, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq
قُلۡ يَٰقَوۡمِ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِكُمۡ إِنِّي عَٰمِلٞۖ فَسَوۡفَ تَعۡلَمُونَ
Say: ‘My people! Do as you are able. Surely I am going to do (what I can). Soon you will know
مَكَانَتِكُمۡ
able
مَكَانَاتِكُمۡ
positions
The variant adds an Alif (often represented as a dagger Alif in the Uthmani script), changing the word from the singular 'makanatikum' (your position/ability, translated here as 'able') to the plural 'makanaatikum' (your positions).
Shu'bah
وَيُنَجِّي ٱللَّهُ ٱلَّذِينَ ٱتَّقَوۡاْ بِمَفَازَتِهِمۡ لَا يَمَسُّهُمُ ٱلسُّوٓءُ وَلَا هُمۡ يَحۡزَنُونَ
But God will rescue those who guarded (themselves) in their (place of) safety. Evil will not touch them, nor will they sorrow.
بِمَفَازَتِهِمۡ
in their (place of) safety
بِمَفَازَاتِهِمۡ
to their place of triumph
The variant (read by Hamzah, Al-Kisa'i, Khalaf, and Shu'bah) adds an alif to read the noun in the plural form 'mafāzāt' (places of triumph/safety), whereas Hafs reads it in the singular form 'mafāzah'.
Rawh
بِمَفَازَتِهِمۡ
their (place of) safety
بِمَفَازَاتِهِمۡ
their places of triumph
The Hafs reading uses the singular noun 'mafāzatihim' (place of safety/triumph), whereas the variant reading adds an Alif to make it the plural noun 'mafāzātihim' (places of triumph).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Shu'bah
وَكَذَٰلِكَ حَقَّتۡ كَلِمَتُ رَبِّكَ عَلَى ٱلَّذِينَ كَفَرُوٓاْ أَنَّهُمۡ أَصۡحَٰبُ ٱلنَّارِ
In this way the word of your Lord has proved true against those who disbelieve: ‘They are the companions of the Fire.’
كَلِمَتُ
the word
كَلِمَٰتُ
Words
The recitation changes from the singular 'word' (كَلِمَتُ) in Hafs to the plural 'Words' (كَلِمَٰتُ) in the variant.
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
۞إِلَيۡهِ يُرَدُّ عِلۡمُ ٱلسَّاعَةِۚ وَمَا تَخۡرُجُ مِن ثَمَرَٰتٖ مِّنۡ أَكۡمَامِهَا وَمَا تَحۡمِلُ مِنۡ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلۡمِهِۦۚ وَيَوۡمَ يُنَادِيهِمۡ أَيۡنَ شُرَكَآءِي قَالُوٓاْ ءَاذَنَّـٰكَ مَامِنَّا مِن شَهِيدٖ
Knowledge of the Hour is reserved for Him. No fruit comes forth from its sheath, and no female conceives or delivers, except with His knowledge. On the Day when He will call to them, ‘Where are My associates?,’ they will say, ‘We proclaim to You: (there is) no witness among us.’
ثَمَرَٰتٖ
fruit
ثَمَرَتٖ
product
Hafs reads the word in the plural form (fruits, indicated by the dagger alif), whereas the variant reads it in the singular form (fruit/product) without the alif.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways, Shu'bah, Susi
إِن يَشَأۡ يُسۡكِنِ ٱلرِّيحَ فَيَظۡلَلۡنَ رَوَاكِدَ عَلَىٰ ظَهۡرِهِۦٓۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّكُلِّ صَبَّارٖ شَكُورٍ
If He pleases, He stills the wind and they remain motionless on its surface. Surely in that are signs indeed for every patient (and) thankful one.
ٱلرِّيحَ
the wind
اِ۬لرِّيَٰحَ
the winds
The word is recited in the singular form (the wind) in Hafs, while the variant recites it in the plural form (the winds).
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓئِرَ ٱلۡإِثۡمِ وَٱلۡفَوَٰحِشَ وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ
– and (also for) those who avoid great sins and immoral deeds, and when they are angry, they forgive,
كَبَٰٓئِرَ
great sins
كَبِيرَ
grave kind of sin
The Hafs recitation uses the plural 'kabā'ira' (great sins), while the variant (recited by Hamza and Al-Kisa'i) uses the singular 'kabīra' (grave/great sin), which functions as a collective noun indicating the category of major sin.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَلَوۡلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةٗ وَٰحِدَةٗ لَّجَعَلۡنَا لِمَن يَكۡفُرُ بِٱلرَّحۡمَٰنِ لِبُيُوتِهِمۡ سُقُفٗا مِّن فِضَّةٖ وَمَعَارِجَ عَلَيۡهَا يَظۡهَرُونَ
If it were not that humankind would be one community, We would indeed have made for those who disbelieve in the Merciful roofs of silver for their houses, and stairways on which to ascend,
سُقُفٗا
roofs
سَقۡفٗا
a roof
The vowels change the word from the plural 'suqufan' (roofs) in Hafs to the singular 'saqfan' (a roof) in the variant, though the consonantal skeleton (rasm) remains the same.
Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qunbul, Susi
فَجَعَلۡنَٰهُمۡ سَلَفٗا وَمَثَلٗا لِّلۡأٓخِرِينَ
We made them a thing of the past, and an example for the later (generations).
سَلَفٗا
a thing of the past
سُلُفٗا
predecessors
The vowels change from fathas ('salafan', singular for precedent/past) to dammas ('sulufan', plural for predecessors), shifting the emphasis from the abstract concept of a precedent to the specific group of people who preceded.
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad
قُلۡ إِن كَانَ لِلرَّحۡمَٰنِ وَلَدٞ فَأَنَا۠ أَوَّلُ ٱلۡعَٰبِدِينَ
Say: ‘If the Merciful had a son, I (would be) the first of the ones who served (him).
وَلَدٞ
a son
وُلْدٞ
children
The vowel marks change from fatha-fatha 'walad' (a son) to damma-sukun 'wuld' (children), shifting the meaning from singular to plural.
Abu Al-Harith, Duri Al-Kisa'i, Khalaf, Khallad
ذَٰلِكَ بِأَنَّهُمۡ قَالُواْ لِلَّذِينَ كَرِهُواْ مَا نَزَّلَ ٱللَّهُ سَنُطِيعُكُمۡ فِي بَعۡضِ ٱلۡأَمۡرِۖ وَٱللَّهُ يَعۡلَمُ إِسۡرَارَهُمۡ
That is because they said to those who disliked what God had sent down, ‘We will obey you in part of the matter’ – but God knows their secrets.
إِسۡرَارَهُمۡ
their secrets
أَسْرَارَهُمْ
their secrets
Hafs reads with a kasrah as a singular verbal noun (keeping secret), while the variant reads with a fathah as a plural noun (secrets). Note: The provided Variant English in the prompt mistakenly belongs to the previous verse (47:25).
Rawh, Ruways
سَيَقُولُ ٱلۡمُخَلَّفُونَ إِذَا ٱنطَلَقۡتُمۡ إِلَىٰ مَغَانِمَ لِتَأۡخُذُوهَا ذَرُونَا نَتَّبِعۡكُمۡۖ يُرِيدُونَ أَن يُبَدِّلُواْ كَلَٰمَ ٱللَّهِۚ قُل لَّن تَتَّبِعُونَا كَذَٰلِكُمۡ قَالَ ٱللَّهُ مِن قَبۡلُۖ فَسَيَقُولُونَ بَلۡ تَحۡسُدُونَنَاۚ بَلۡ كَانُواْ لَا يَفۡقَهُونَ إِلَّا قَلِيلٗا
The ones who stayed behind will say, when you set out to take spoils, ‘Let us follow you.’ They want to change the word of God. Say: ‘You will not follow us. So God has said before.’ They will say, ‘No! You are jealous of us.’ No! They have not understood, except for a little.
كَلَٰمَ
word
كَلِمَٰتِ
Words
The recitation changes from the singular 'kalam' (word) to the plural 'kalimat' (words).
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
إِنَّمَا ٱلۡمُؤۡمِنُونَ إِخۡوَةٞ فَأَصۡلِحُواْ بَيۡنَ أَخَوَيۡكُمۡۚ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُرۡحَمُونَ
Only the believers are brothers, so set (things) right between your two brothers, and guard (yourselves) against God, so that you may receive mercy.
أَخَوَيۡكُمۡ
your two brothers
إِخۡوَتِكُمۡ
your pl brothers
The Hafs reading uses the dual form 'akhawaykum' (your two brothers), whereas the variant reading (such as that of Ya'qub) uses the plural form 'ikhwatikum' (your brothers).
Rawh, Ruways
وَٱلَّذِينَ ءَامَنُواْ وَٱتَّبَعَتۡهُمۡ ذُرِّيَّتُهُم بِإِيمَٰنٍ أَلۡحَقۡنَا بِهِمۡ ذُرِّيَّتَهُمۡ وَمَآ أَلَتۡنَٰهُم مِّنۡ عَمَلِهِم مِّن شَيۡءٖۚ كُلُّ ٱمۡرِيِٕۭ بِمَا كَسَبَ رَهِينٞ
(For) those who believe, and whose descendants followed them in belief, We shall join their descendants with them, and We shall not deprive them of any of their deeds. Each person (is held) in pledge for what he has earned.
ذُرِّيَّتُهُم
descendants
ذُرِّيَّاتُهُم
offspring(s)
The word is read as a collective singular noun (ذُرِّيَّتُهُم) in Hafs, and as a plural noun with an added Alif (ذُرِّيَّاتُهُم) in the variant, emphasizing multiple lineages or generations.
Hisham, Ibn Dhakwan, Rawh, Ruways
ذُرِّيَّتَهُمۡ
their descendants
ذُرِّيَّٰتِهِمْ
their offspring(s)
The word is read as a singular noun in Hafs and as a plural noun in the variant.
Ibn Jummaz, Ibn Wardan, Qalun, Warsh
يُرۡسَلُ عَلَيۡكُمَا شُوَاظٞ مِّن نَّارٖ وَنُحَاسٞ فَلَا تَنتَصِرَانِ
A flame of fire and a furious wind will be sent against you, and you will not (be able to) defend yourselves.
شُوَاظٞ
A flame
شِوَاظٞ
Flares
The vowel on the letter shin changes from a damma (shuwāẓ) to a kasra (shiwāẓ). While often considered a dialectical variant, the translation reflects this as a shift from singular (a flame) to plural (flares).
Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Susi
۞فَلَآ أُقۡسِمُ بِمَوَٰقِعِ ٱلنُّجُومِ
I swear by the fallings of the stars
بِمَوَٰقِعِ
fallings
بِمَوْقِعِ
location
The Hafs reading uses the plural form 'بِمَوَٰقِعِ' (fallings or locations), whereas the variant reads it as the singular 'بِمَوْقِعِ' (location), altering the vowelization and omitting the Alif.
Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
وَلَقَدۡ أَرۡسَلۡنَا نُوحٗا وَإِبۡرَٰهِيمَ وَجَعَلۡنَا فِي ذُرِّيَّتِهِمَا ٱلنُّبُوَّةَ وَٱلۡكِتَٰبَۖ فَمِنۡهُم مُّهۡتَدٖۖ وَكَثِيرٞ مِّنۡهُمۡ فَٰسِقُونَ
Certainly We sent Noah and Abraham, and We placed among his descendants the prophetic office and the Book. Yet (there was only the occasional) one of them who was (rightly) guided, but many of them were wicked.
ذُرِّيَّتِهِمَا
his descendants
ذُرِّيَّتِهِمَا
their offspring
The discrepancy is a translation artifact rather than a textual variant. The Hafs Arabic 'ذريتهما' is dual ('their descendants'), which is inaccurately translated as singular ('his') in the first text. The second translation accurately reflects the dual/plural ('their').
Hisham
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا قِيلَ لَكُمۡ تَفَسَّحُواْ فِي ٱلۡمَجَٰلِسِ فَٱفۡسَحُواْ يَفۡسَحِ ٱللَّهُ لَكُمۡۖ وَإِذَا قِيلَ ٱنشُزُواْ فَٱنشُزُواْ يَرۡفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ دَرَجَٰتٖۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ
You who believe! When it is said to you ‘Make room in the assemblies,’ make room! God will make room for you. And when it is said, ‘Rise up,’ rise up! God will raise in rank those of you who have believed and those who have been given knowledge. God is aware of what you do.
ٱلۡمَجَٰلِسِ
assemblies
اِ۬لْمَجْلِسِ
assembly
Hafs reads the word in the plural form ('assemblies'), whereas the variant reads it in the singular form ('assembly').
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
لَا يُقَٰتِلُونَكُمۡ جَمِيعًا إِلَّا فِي قُرٗى مُّحَصَّنَةٍ أَوۡ مِن وَرَآءِ جُدُرِۭۚ بَأۡسُهُم بَيۡنَهُمۡ شَدِيدٞۚ تَحۡسَبُهُمۡ جَمِيعٗا وَقُلُوبُهُمۡ شَتَّىٰۚ ذَٰلِكَ بِأَنَّهُمۡ قَوۡمٞ لَّا يَعۡقِلُونَ
They will not fight against you all together, except in fortified towns or from behind walls. Their violence among themselves is (so) harsh, you (might) think them all (united) together, but their hearts are divided. That is because they are a people who have no sense.
جُدُرٍ
walls
جِدَٰرٍ
a wall
The word changes from the plural 'judur' (walls) to the singular 'jidaar' (a wall), slightly altering the description of their fortifications.
Bazzi, Duri Abu 'Amr, Qunbul, Susi
وَمَرۡيَمَ ٱبۡنَتَ عِمۡرَٰنَ ٱلَّتِيٓ أَحۡصَنَتۡ فَرۡجَهَا فَنَفَخۡنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتۡ بِكَلِمَٰتِ رَبِّهَا وَكُتُبِهِۦ وَكَانَتۡ مِنَ ٱلۡقَٰنِتِينَ
And Mary, daughter of ‘Imrān, who guarded her private part: We breathed into it some of Our spirit, and she affirmed the words of her Lord and His Books, and became one of the obedient.
وَكُتُبِهِۦ
His Books
وَكِتَٰبِهِۦ
His Scripture
The Hafs reading uses the plural form 'kutubihi' (His Books), whereas the variant reading uses the singular form 'kitābihi' (His Book/Scripture).
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Shu'bah, Warsh
وَٱلَّذِينَ هُمۡ لِأَمَٰنَٰتِهِمۡ وَعَهۡدِهِمۡ رَٰعُونَ
and those who keep their pledges and their promise(s),
لِأَمَٰنَٰتِهِمۡ
their pledges
لِأَمَٰنَتِهِمُۥ
their trustworthiness
Hafs reads the noun in the plural form (amānātihim, 'their pledges'), while the variant reads it in the singular form (amānatihim, 'their trustworthiness').
Bazzi, Qunbul
وَٱلَّذِينَ هُم بِشَهَٰدَٰتِهِمۡ قَآئِمُونَ
and who stand by their testimonies,
بِشَهَٰدَٰتِهِمۡ
testimonies
بِشَهَٰدَتِهِمْ
testimony
The word changes from the plural form (testimonies) in Hafs to the singular form (testimony) in the variant.
Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Shu'bah, Susi, Warsh
لَتَرۡكَبُنَّ طَبَقًا عَن طَبَقٖ
You will indeed ride story upon story.
لَتَرۡكَبُنَّ
You will indeed ride
لَتَرۡكَبَنَّ
you will surely mount
Hafs reads with a damma on the letter ba', indicating a second-person masculine plural ('you all will ride'). The variant reads with a fatha on the ba', indicating a second-person masculine singular ('you will mount').
Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul