The term Qirāʾāt refers to the various canonical recitations of the Quran. Sunni scholarship currently recognizes up to 28 authorized recitations, each reflecting unique modes of pronunciation and articulation, along with minor textual and grammatical differences. These variations pose a challenge for those who do not acknowledge the role of the mathematical structure—specifically Code 19—in preserving the Quran. Without such a framework, one cannot assert with certainty which specific version of the recitation and text was transmitted to the Prophet, raising concerns about the integrity of the Quran.
One of the most well-known Qirāʾāt is that of ʿĀṣim ibn Abī al-Najūd (d. 127 AH), whose recitation became highly influential in the Muslim world. ʿĀṣim’s reading was preserved through two principal students: Ḥafṣ ibn Sulaymān (d. 180. AH) and Shuʿbah ibn ʿAyyāsh (d. 193 AH).
Today, the reading of Ḥafṣ ʿan ʿĀṣim is by far the most widespread by a large margin, primarily due to the 1924 Cairo edition printing of the Quran, also known as the King Fu’ad Quran or the Azhar Quran. This was the first printed text of the Quran to be accepted by the Muslim authority Al-Azhar, printed by the Amiri Press in Cairo.
The Ḥafṣ ʿan ʿĀṣim text is also the recitation that best aligns with the mathematical structure of the Quran and, predominantly, that of Code 19, but the question is how it compares against ʿĀṣim’s other transmitter Shuʿbah. Although both recitations come from ʿĀṣim, there are differences in pronunciation due to vowel markings and over 85 textual differences that impact spelling between Hafs and Shuʿbah.
Differences in Rasm
Rasm is the early form of Arabic script that includes only the basic outlines of letters, without any dots (i‘jām) or vowel marks (tashkīl). It was used in the earliest Qur’anic manuscripts, where letters like ب, ت, ث, and ي (in the beginning or middle of a word) all appeared the same. While most of the differences between Hafs and Shuʿbah depend on the dots and vowel markings, there are also some differences that impact the skeletal outline of the text.
36:35 (Shuʿbah missing “ه” HA)
Sura 36:35, the Hafs recitation has the word “‘amilathu” ( عَمِلَتْهُ ) while Shuba drops the “hu” ( هُ ) and instead states “‘amilat” ( عَمِلَتْ ).
[Hafs 36:35] That they may eat of its fruit and what their hands have made of it. So, will they be appreciative?
لِيَأْكُلُوا۟ مِن ثَمَرِهِۦ وَمَا عَمِلَتْهُ أَيْدِيهِمْ أَفَلَا يَشْكُرُونَ
[Shuʿbah 36:35] That they may eat of its fruit, and what their hands made? So, will they be appreciative?
لِيَأْكُلُوا۟ مِن ثَمَرِهِۦ وَمَا عَمِلَتْ أَيْدِيهِمْ أَفَلَا يَشْكُرُونَ
43:71 (Shuba missing “ه” HA)
Sura 47:31, the Hafs recitation has the word “tashtahīhi” ( تَشْتَهِيهِ ) while Shuba drops the “hi” ( هِ ) and instead states “tashtahī” ( تَشْتَهِي ).
[Hafs 43:71] Circulated for them will be golden trays and cups. And therein is what the souls desire of it and delights the eyes. You will abide therein forever.
يُطَافُ عَلَيْهِم بِصِحَافٍ مِّن ذَهَبٍ وَأَكْوَابٍ وَفِيهَا مَا تَشْتَهِيهِ ٱلْأَنفُسُ وَتَلَذُّ ٱلْأَعْيُنُ وَأَنتُمْ فِيهَا خَـٰلِدُونَ
[Shuʿbah 43:71] Circulated for them will be golden trays and cups. And therein is what the souls desires and delights the eyes. You will abide therein forever.
يُطَافُ عَلَيْهِم بِصِحَافٍ مِّن ذَهَبٍ وَأَكْوَابٍ وَفِيهَا مَا تَشْتَهِي ٱلْأَنفُسُ وَتَلَذُّ ٱلْأَعْيُنُ وَأَنتُمْ فِيهَا خَـٰلِدُونَ
Comparative Analysis of Manuscripts for 36:35 and 43:71
As part of a detailed examination of early Quranic manuscripts, I conducted a comparative analysis focusing on verses 36:35 and 43:71, where morphological differences appear between the Hafs and Shuʿbah recitations.
For 36:35, out of 28 manuscripts evaluated, 27 followed the rasm consistent with the Hafs recitation, while only one aligned with the reading corresponding to Shuʿbah.
For 43:71, out of 32 manuscripts examined, 19 matched the rasm of Hafs, while 13 reflected the text associated with Shuʿbah.
Interestingly, although several manuscripts contained both verses and corresponded with the Hafs reading in both cases, I was unable to find a single manuscript where both verses appeared with readings fully consistent with Shuʿbah in both words.
Qul ( قُل ) vs Qaloo ( قَالُوا۟ )
In Arabic, the word “qal” ( قَالَ ) would be translated as “he said,” while “qul” ( قُلْ ) is translated as “say.” According to the 1924 Cario text of the Quran based on the Hafs recitation, there is one semi-ambiguous form written as قَٰلَ, which is used in only five instances: 21:4, 21:112, 23:112, 23:114, and 43:24 in the Hafs.
In the Shuba recitation, two of these instances are distinctly written and recited as “qul” ( قُلْ ) in verses 43:24 and 21:4. This impacts the symmetry of the Quran. The Quranic command “qul” (Say) and the word “qaaloo” (They said) both occur the same number of times, 332, but according to Shuʿbah recitation the word “qul” (Say) occurs 334 times and breaks this symmetry.
A complete list of both these words in the Quran can be found here.
7:69 – Bastatan
During the compilation of the 1924 Cairo standardized text of the Hafs recitation of the Quran, the editors decided to write the word in Sura 7 verse 69 “bastatan” ( بَسْطَةً ) as ( بَصْۜطَةًۭ ) with a “saad” ( ص ) rather than its correct spelling with a “seen” ( س ).
Code 19 confirmed that the correct spelling of this word is with a “seen.” The initial “ṣād” ( ص ) prefixes three suras, 7, 19, and 38, and the total occurrence of the letter “ṣād” in these three suras is 152, 19×8. If the word “bastatan” ( بَسْطَةً ) was to be changed to a “ṣād” ( ص ), then the saad counts would be off by one.
| Sura No. | Frequency of The letter “ṣād“ ( ص ) |
| 7 | 97 |
| 19 | 26 |
| 38 | 29 |
| 152 (19×8) |
Nevertheless, despite their decision to change the word’s spelling, the Hafs recitation still recites it with the correct spelling. This is clear in the diacritical mark above the “ṣād” ( صْۜ ), which indicates that the Hafs recitation should be with a “seen” ( س ) and not the “ṣād” ( ص ).
However, this is not the case with the Shuba recitation, which does not indicate that the word should be recited with a seen rather than a ṣād.
Grammatical Comparison between Shuʿbah & Hafs
The comparison between the Hafs and Shuʿbah recitations reveals subtle but meaningful grammatical differences that affect narrative perspective, verb agreement, and syntactic cohesion. A close analysis of several verses shows that the Hafs recitation often maintains clearer grammatical consistency—especially in subject-verb agreement and narrative voice—when compared to the Shuʿbah recitation, which at times introduces shifts in person, gender, or perspective that slightly disrupts the syntactic alignment. Therefore, Hafs tends to preserve the internal structure of each verse more cohesively, making it appear more grammatically sound in formal analysis.
2:140
In Surah 2:140, the Hafs recitation maintains consistency by using the second person plural (“Do you say”) throughout, directly addressing the audience. In contrast, the Shu‘bah recitation begins with “Do they say” (third person), but then shifts to addressing the audience with “Say: Do you know…” (second person), resulting in a change in perspective mid-verse.
[Hafs 2:140] Do you say that Abraham, Ismail, Isaac, Jacob, and the Patriarchs were Jewish or Christian? Say, “Do you know better than GOD? Who is more evil than one who conceals a testimony he has learned from GOD? GOD is never unaware of anything you do.”
أَمْ تَقُولُونَ إِنَّ إِبْرَٰهِـۧمَ وَإِسْمَـٰعِيلَ وَإِسْحَـٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطَ كَانُوا۟ هُودًا أَوْ نَصَـٰرَىٰ قُلْ ءَأَنتُمْ أَعْلَمُ أَمِ ٱللَّهُ وَمَنْ أَظْلَمُ مِمَّن كَتَمَ شَهَـٰدَةً عِندَهُۥ مِنَ ٱللَّهِ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا تَعْمَلُونَ
[Shuʿbah 2:140] Do they say that Abraham, Ismail, Isaac, Jacob, and the Patriarchs were Jewish or Christian? Say, “Do you know better than GOD? Who is more evil than one who conceals a testimony he has learned from GOD? GOD is never unaware of anything you do.”
أَمْ يَقُولُونَ إِنَّ إِبْرَٰهِـۧمَ وَإِسْمَـٰعِيلَ وَإِسْحَـٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطَ كَانُوا۟ هُودًا أَوْ نَصَـٰرَىٰ قُلْ ءَأَنتُمْ أَعْلَمُ أَمِ ٱللَّهُ وَمَنْ أَظْلَمُ مِمَّن كَتَمَ شَهَـٰدَةً عِندَهُۥ مِنَ ٱللَّهِ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا تَعْمَلُونَ
3:187
In Surah 3:187, both the Hafs and Shu‘bah recitations describe a covenant God took from the People of the Book, instructing them not to conceal the scripture but to make it clear to the people. However, the two qirāʾāt differ subtly in verb forms, which affects the tone and implied perspective of the verse.
In the Hafs recitation, the verbs “لَتُبَيِّنُنَّهُ” (you shall make it clear) and “وَلَا تَكْتُمُونَهُ” (and do not conceal it) are in the second person plural (addressing them directly). This implies a direct command given to those who received the scripture—holding them personally and immediately responsible for fulfilling it.
In contrast, the Shuʿbah recitation uses “لَيُبَيِّنُنَّهُ” (they will make it clear) and “وَلَا يَكْتُمُونَهُ” (and they do not conceal it), which are in the third person plural. This presents the covenant more as a description or statement rather than a direct command.
[Hafs 3:187] GOD took a covenant from those who received the scripture: “You shall proclaim it to the people, and do not conceal it.” But they disregarded it behind their backs, and traded it away for a cheap price. What a miserable trade.
وَإِذْ أَخَذَ ٱللَّهُ مِيثَـٰقَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكْتُمُونَهُۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَٱشْتَرَوْا۟ بِهِۦ ثَمَنًا قَلِيلًا فَبِئْسَ مَا يَشْتَرُونَ
[Shuʿbah 3:187] GOD took a covenant from those who received the scripture: “They will proclaim it to the people, and they do not conceal it.” But they disregarded it behind their backs, and traded it away for a cheap price. What a miserable trade.
وَإِذْ أَخَذَ ٱللَّهُ مِيثَـٰقَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ لَيُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا يَكْتُمُونَهُۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَٱشْتَرَوْا۟ بِهِۦ ثَمَنًا قَلِيلًا فَبِئْسَ مَا يَشْتَرُونَ
4:73
In Surah 4:73, the Hafs and Shuʿbah recitations are nearly identical in meaning but differ subtly in grammar. The variation appears in the phrase “كَأَن لَّمْ تَكُن/يَكُن بَيْنَكُمْ وَبَيْنَهُۥ مَوَدَّةٌ”, translated as “as if there was no affection between you and him.” The Hafs recitation uses “تَكُن”, which is grammatically appropriate because it matches the gender of “مَوَدَّةٌ”—a feminine noun. In contrast, the Shuʿbah recitation uses “يَكُن”, a masculine form, which breaks gender agreement from a grammatical standpoint.
[Hafs 4:73] But if you attain a blessing from GOD, they would say, as if there was no friendship between you and them, “I wish I was with them, so I could share in such a great victory.”
وَلَئِنْ أَصَـٰبَكُمْ فَضْلٌ مِّنَ ٱللَّهِ لَيَقُولَنَّ كَأَن لَّمْ تَكُنۢ بَيْنَكُمْ وَبَيْنَهُۥ مَوَدَّةٌ يَـٰلَيْتَنِى كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا
[Shuʿbah 4:73] But if you attain a blessing from GOD, they would say, as if there was no friendship between you and them, “I wish I was with them, so I could share in such a great victory.”
وَلَئِنْ أَصَـٰبَكُمْ فَضْلٌ مِّنَ ٱللَّهِ لَيَقُولَنَّ كَأَن لَّمْ يَكُنۢ بَيْنَكُمْ وَبَيْنَهُۥ مَوَدَّةٌ يَـٰلَيْتَنِى كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا
4:152
In Surah 4:152, both the Hafs and Shuʿbah recitations affirm God’s promise to those who believe in Him and His messengers without making distinctions among them. However, the two readings differ in one key verb: Hafs reads “سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ” (He will give them their reward), while Shuʿbah reads “سَوْفَ نُؤْتِيهِمْ أُجُورَهُمْ” (We will give them their reward). This difference shifts the speaker from third person in Hafs to first person plural in Shuʿbah.
From a grammatical and narrative standpoint, the Hafs recitation is more consistent. The entire passage maintains a third-person narrative voice when referring to God—seen in phrases like “وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا” (God is Forgiving, Merciful)—so the use of “He will give them” fits smoothly within that flow. In contrast, the Shuʿbah recitation momentarily shifts to first person plural (“We will give them”) before returning to third person in the closing phrase, which creates a slight disruption in grammatical perspective. Therefore, the Hafs recitation maintains greater grammatical and rhetorical consistency, aligning more seamlessly with the surrounding context and narrative voice.
[Hafs 4:152] As for those who believe in GOD and His messengers, and make no distinction among them, He will grant them their recompense. GOD is Forgiver, Most Merciful.
وَٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ وَلَمْ يُفَرِّقُوا۟ بَيْنَ أَحَدٍ مِّنْهُمْ أُو۟لَـٰٓئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
[Shuʿbah 4:152] As for those who believe in GOD and His messengers, and make no distinction among them, we will grant them their recompense. GOD is Forgiver, Most Merciful.
وَٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ وَلَمْ يُفَرِّقُوا۟ بَيْنَ أَحَدٍ مِّنْهُمْ أُو۟لَـٰٓئِكَ سَوْفَ نُؤْتِيهِمْ أُجُورَهُمْ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
6:128
In Surah 6:128, both the Hafs and Shuʿbah recitations describe the scene of judgment when jinn and humans are summoned and confronted for their mutual exploitation in worldly life. However, a significant variation occurs at the very beginning of the verse. In the Hafs recitation, the verse begins with “وَيَوْمَ يَحْشُرُهُمْ” (the day He summons them), using the third person form “يَحْشُرُهُمْ” (He summons them). In contrast, the Shuʿbah recitation uses “نَحْشُرُهُمْ” (We summon them), shifting the verb to the first person plural.
This change affects the tone and perspective of the narrative. The Hafs recitation retains a consistent third-person narrative, where God directly speaks with the people and the people respond to God with “Our Lord,” and God responds directly when it states, “He will say.” This aligns well with the rest of the verse, in which God is referred to in third person—such as “إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ” (Indeed, your Lord is Wise, All-Knowing). It allows the verse to flow as a descriptive account of what will happen on the Day of Judgment, maintaining a storytelling tone throughout.
In contrast, the Shuʿbah recitation begins with —“we will gather them”—but then switches to God speaking and the people speaking back to God, and closing with the third person when it says “Indeed, your Lord is Wise, All-Knowing.” This creates a subtle shift in narrative voice that, while grammatically permissible and theologically acceptable within the scope of qirāʾāt, introduces a slight inconsistency in perspective.
For this reason, the Hafs recitation is more grammatically and narratively consistent, as it maintains a third-person structure from beginning to end, matching the surrounding verses and broader context of this passage.
[Hafs 6:128] The day will come when He summons all of them (and says): “O you jinns, you have claimed multitudes of humans.” Their human companions will say, “Our Lord, we enjoyed each others’ company until we wasted the life span You had set for us.” He will say, “Hell is your destiny.” They abide therein forever, in accordance with GOD’s will. Your Lord is Wise, Omniscient.
وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا يَـٰمَعْشَرَ ٱلْجِنِّ قَدِ ٱسْتَكْثَرْتُم مِّنَ ٱلْإِنسِ وَقَالَ أَوْلِيَآؤُهُم مِّنَ ٱلْإِنسِ رَبَّنَا ٱسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ وَبَلَغْنَآ أَجَلَنَا ٱلَّذِىٓ أَجَّلْتَ لَنَا قَالَ ٱلنَّارُ مَثْوَىٰكُمْ خَـٰلِدِينَ فِيهَآ إِلَّا مَا شَآءَ ٱللَّهُ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ
[Shuʿbah 6:128] The day will come when we summons all of them (and says): “O you jinns, you have claimed multitudes of humans.” Their human companions will say, “Our Lord, we enjoyed each others’ company until we wasted the life span You had set for us.” He will say, “Hell is your destiny.” They abide therein forever, in accordance with GOD’s will. Your Lord is Wise, Omniscient.
وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا يَـٰمَعْشَرَ ٱلْجِنِّ قَدِ ٱسْتَكْثَرْتُم مِّنَ ٱلْإِنسِ وَقَالَ أَوْلِيَآؤُهُم مِّنَ ٱلْإِنسِ رَبَّنَا ٱسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ وَبَلَغْنَآ أَجَلَنَا ٱلَّذِىٓ أَجَّلْتَ لَنَا قَالَ ٱلنَّارُ مَثْوَىٰكُمْ خَـٰلِدِينَ فِيهَآ إِلَّا مَا شَآءَ ٱللَّهُ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ
12:62
In Surah 12:62, the story recounts how Prophet Joseph instructed his staff to secretly return his brothers’ goods to their bags, hoping they would discover them later and be encouraged to return. The Hafs and Shuʿbah recitations differ slightly in the noun used for the individuals Joseph addresses.
The Hafs recitation uses the word “فِتْيَانِهِ” (his young men), which is the standard masculine plural and fits naturally with the context. Joseph is speaking to his male attendants or servants—consistent with the story, where his brothers had no idea he was their sibling or a man of rank.
In contrast, the Shuʿbah recitation reads “لِفِتْيَـٰتِهِ”, a feminine plural noun meaning his young women (or maidservants). This changes the gender of the group Joseph is addressing and introduces a discrepancy within the narrative. Elsewhere in the story, there is no indication that Yusuf delegated authority to female attendants, nor is the presence of female servants mentioned in this context. The verse also continues with masculine verb forms like “ٱجْعَلُوا” (put) and “يَرْجِعُونَ” (they may return), which are in masculine plural, suggesting that the people being spoken to are men. Therefore, the feminine noun in Shuʿbah does not align smoothly with the masculine grammatical markers that follow.
Due to this mismatch, the Hafs recitation is more grammatically and narratively consistent, as it aligns the gender of the noun “فتيان” with the masculine plural verbs and the context of the story.
[Hafs 12:62] He then instructed his assistants: “Put their goods back in their bags. When they find them upon their return to their family, they may come back sooner.”
وَقَالَ لِفِتْيَـٰنِهِ ٱجْعَلُوا۟ بِضَـٰعَتَهُمْ فِى رِحَالِهِمْ لَعَلَّهُمْ يَعْرِفُونَهَآ إِذَا ٱنقَلَبُوٓا۟ إِلَىٰٓ أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ
[Shuʿbah 12:62] He then instructed his female assistants: “Put their goods back in their bags. When they find them upon their return to their family, they may come back sooner.”
وَقَالَ لِفِتْيَـٰتِهِ ٱجْعَلُوا۟ بِضَـٰعَتَهُمْ فِى رِحَالِهِمْ لَعَلَّهُمْ يَعْرِفُونَهَآ إِذَا ٱنقَلَبُوٓا۟ إِلَىٰٓ أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ
12:109
In Surah 12:109, both the Hafs and Shuʿbah recitations affirm the divine principle that God sent only human messengers, chosen from among the people of various communities. However, the two recitations diverge at a key verb that describes the act of revelation to these messengers.
The Hafs recitation reads “نُوحِي إِلَيْهِم” (we inspire to them), using the first person plural form of the verb. This also matches the preceding phrase “وَمَا أَرْسَلْنَا” (we did not send), which is also in the first person plural. Thus, the Hafs reading maintains grammatical and narrative continuity throughout the verse.
In contrast, the Shuʿbah recitation reads “يُوحَى إِلَيْهِم” (He inspires to them), which is in the third person passive form. In this version, the subject “He” is implied (referring to God), but not directly stated. While this construction is grammatically sound and theologically accurate, it introduces a shift in narrative perspective—from first person plural to third person—within the same sentence. This shift can appear stylistically abrupt, especially since the verse begins with God’s speech in the first person (“we did not send…“) and returns to it shortly after.
Because the Hafs recitation uses “نُوحِي” and stays within the first person throughout, it is more grammatically and narratively consistent with the rest of the verse. The Shuʿbah recitation, while valid within the qirāʾāt tradition, introduces a subtle break in narrative voice that some may view as less fluid in structure.
[Hafs 12:109] We did not send before you except men whom we inspired, chosen from the people of various communities. Did they not roam the earth and see the consequences for those before them? The abode of the Hereafter is far better for those who lead a righteous life. Would you then understand?
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِىٓ إِلَيْهِم مِّنْ أَهْلِ ٱلْقُرَىٰٓ أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ وَلَدَارُ ٱلْـَٔاخِرَةِ خَيْرٌ لِّلَّذِينَ ٱتَّقَوْا۟ أَفَلَا تَعْقِلُونَ
[Shuʿbah 12:109] We did not send before you except men whom He inspired, chosen from the people of various communities. Did they not roam the earth and see the consequences for those before them? The abode of the Hereafter is far better for those who lead a righteous life. Would you then understand?
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا يُوحِىٓ إِلَيْهِم مِّنْ أَهْلِ ٱلْقُرَىٰٓ أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ وَلَدَارُ ٱلْـَٔاخِرَةِ خَيْرٌ لِّلَّذِينَ ٱتَّقَوْا۟ أَفَلَا تَعْقِلُونَ
16:43
In Surah 16:43, both the Hafs and Shuʿbah recitations affirm the principle that all messengers sent before Muhammad were human beings who received divine inspiration. The variation between the two recitations lies in the form of the verb used to describe this act of revelation.
The Hafs recitation uses the verb “نُوحِي” (we inspire), in the first person plural, aligning it with the earlier part of the verse: “وَمَآ أَرْسَلْنَا” (we did not send). This maintains a consistent narrative voice throughout the verse. The structure is seamless: We did not send… except men whom we inspired…, followed by a directive to the audience.
In contrast, the Shuʿbah recitation reads “يُوحَى” (He inspires), a third-person passive form. While this is grammatically sound and still conveys that God is the one sending revelation, it shifts the perspective mid-sentence from first person (“We did not send”) to third person (“He inspires”). This introduces a slight narrative shift, moving from direct divine speech to a more descriptive form, which can create a subtle break in tone and focus.
For this reason, the Hafs recitation is more grammatically and stylistically consistent, as it maintains the same narrative perspective from start to finish.
[Hafs 16:43] We did not send before you except men whom we inspired. Ask those who know the scripture, if you do not know.
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِىٓ إِلَيْهِمْ فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
[Shuʿbah 16:43] We did not send before you except men whom He inspired. Ask those who know the scripture, if you do not know.
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا يُوحِىٓ إِلَيْهِمْ فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
25:17
In Surah 25:17, both the Hafs and Shuʿbah recitations describe the Day of Judgment, when God will confront the false gods and those who worshipped them.
The Hafs recitation uses “يَحْشُرُهُمْ” (He will gather them), in the third person singular. This keeps the narration in the third person from the start, describing what God will do. This structure is typical of Quranic passages that narrate future events in a formal, storytelling tone. It aligns well with the next verb “فَيَقُولُ” (then He will say), continuing the third person perspective without any shift in voice.
In contrast, the Shuʿbah recitation begins with “نَحْشُرُهُمْ” (We will gather them), in the first person plural. However, immediately after, the verse shifts back to third person with “فَيَقُولُ” (then He will say), reintroducing a third person narrative. This creates a minor inconsistency in perspective, as the speaker switches from first person plural to third person singular within the same sentence structure.
Because the Hafs recitation maintains a consistent third-person narrative from beginning to end, it is more grammatically and stylistically cohesive in this verse.
[Hafs 25:17] On the day when He summons them, together with the idols they had set up beside GOD, He will say, “Have you misled these servants of Mine, or did they go astray on their own?”
وَيَوْمَ يَحْشُرُهُمْ وَمَا يَعْبُدُونَ مِن دُونِ ٱللَّهِ فَيَقُولُ ءَأَنتُمْ أَضْلَلْتُمْ عِبَادِى هَـٰٓؤُلَآءِ أَمْ هُمْ ضَلُّوا۟ ٱلسَّبِيلَ
[Shuʿbah 25:17] On the day when we summon them, together with the idols they had set up beside GOD, He will say, “Have you misled these servants of Mine, or did they go astray on their own?”
وَيَوْمَ نَحْشُرُهُمْ وَمَا يَعْبُدُونَ مِن دُونِ ٱللَّهِ فَيَقُولُ ءَأَنتُمْ أَضْلَلْتُمْ عِبَادِى هَـٰٓؤُلَآءِ أَمْ هُمْ ضَلُّوا۟ ٱلسَّبِيلَ
27:93
In Surah 27:93, both the Hafs and Shuʿbah recitations instruct the Prophet to declare praise for God and assure the disbelievers that God will eventually show them His signs until they come to recognize them. The verses then close with a reminder of God’s awareness of human actions. The variation between the recitations appears in this closing phrase.
In the Hafs recitation, the verse ends with “وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ” (Your Lord is never unaware of what you do), using the verb تَعْمَلُونَ, the second person plural form. This means that the audience—whether believers, skeptics, or a general group—is being directly addressed. The warning is more immediate and personal, implying that God is fully aware of your deeds.
In contrast, the Shuʿbah recitation reads “عَمَّا يَعْمَلُونَ” (what they do), shifting the verb to third person plural, يَعْمَلُونَ. This changes the perspective from direct address to an indirect one, as if speaking about another group rather than to them. The message remains the same—God is not unaware of people’s actions—but the tone becomes more observational and slightly more distant.
From a stylistic and grammatical standpoint, the Hafs recitation is more cohesive with the earlier parts of the verse, where the audience is directly addressed with verbs like سَيُرِيكُمْ (He will show you) and فَتَعْرِفُونَهَا (you will recognize them). Ending with تَعْمَلُونَ continues this direct engagement. In contrast, the Shuʿbah recitation introduces a subtle shift in narrative voice—from directly addressing the listeners to speaking about them—which slightly breaks the continuity of address.
Thus, the Hafs recitation is more grammatically and rhetorically consistent, maintaining a steady second-person structure throughout the verse.
[Hafs 27:93] And say, “Praise be to GOD; He will show you His proofs, until you recognize them. Your Lord is never unaware of anything you do.”
وَقُلِ ٱلْحَمْدُ لِلَّهِ سَيُرِيكُمْ ءَايَـٰتِهِۦ فَتَعْرِفُونَهَا وَمَا رَبُّكَ بِغَـٰفِلٍ عَمَّا تَعْمَلُونَ
[Shuʿbah 27:93] And say, “Praise be to GOD; He will show you His proofs, until you recognize them. Your Lord is never unaware of anything they do.”
وَقُلِ ٱلْحَمْدُ لِلَّهِ سَيُرِيكُمْ ءَايَـٰتِهِۦ فَتَعْرِفُونَهَا وَمَا رَبُّكَ بِغَـٰفِلٍ عَمَّا يَعْمَلُونَ
34:17
In Surah 34:17, God speaks of the punishment given to a people for their disbelief, followed by a rhetorical question emphasizing that such divine justice is reserved for the ungrateful and disbelieving. The variation between the Hafs and Shuʿbah recitations occurs in this rhetorical question.
In the Hafs recitation, the verse ends with “وَهَلْ نُجَازِي إِلَّا الْكَفُورَ” (Do we not requite except the unappreciative?), using the verb نُجَازِي, which is in the first person plural. This matches the earlier part of the verse: “جَزَيْنَاهُم” (we recompensed them).
In the Shuʿbah recitation, the verb is يُجَازِي (Does He not requite…), in the third person singular, referring to God indirectly. While the meaning remains clear—emphasizing that only the unappreciative face such consequences—the shift from “we punished them” to “Does He not punish…” introduces a change in narrative perspective mid-sentence.
Therefore, the Hafs recitation is more grammatically and rhetorically consistent, preserving more consistency throughout the verse.
[Hafs 34:17] Thus we requited them for their disbelief. Do not we requite only the disbelievers?
ذَٰلِكَ جَزَيْنَـٰهُم بِمَا كَفَرُوا۟ وَهَلْ نُجَـٰزِىٓ إِلَّا ٱلْكَفُورَ
[Shuʿbah 34:17] Thus we requited them for their disbelief. Do not He requite only the disbelievers?
ذَٰلِكَ جَزَيْنَـٰهُم بِمَا كَفَرُوا۟ وَهَلْ يُجَـٰزِىٓ إِلَّا ٱلْكَفُورَ
44:45
In Surah 44:45, the verse vividly describes the torment of Hell by likening the punishment to muḥl—a boiling, molten substance often interpreted as molten metal or scalding fluid—burning in the bellies of the condemned. The difference between the Hafs and Shuʿbah recitations lies in the grammatical form of the verb “to boil.”
The Hafs recitation uses “يَغْلِي” (he/it boils), which is masculine singular, matching grammatically with the word “ٱلْمُهْلِ” (the molten substance), which is a masculine noun. This makes the verb and subject fully aligned in gender and number, maintaining classical grammatical agreement and flow.
By contrast, the Shuʿbah recitation reads “تَغْلِي” (she/it boils), a feminine singular form. This creates a grammatical mismatch, since “ٱلْمُهْلِ” is not feminine. The feminine verb form could suggest an alternative implied subject, but in the absence of any clear feminine noun nearby, it appears to break the standard rules of agreement.
Therefore, the Hafs recitation is more grammatically aligned, preserving the expected agreement between subject and verb. The Shuʿbah recitation, on the other hand, introduces a gender inconsistency that departs from typical syntactic structure.
[Hafs 44:45] Like lye, it will boil in the stomachs.
كَٱلْمُهْلِ يَغْلِى فِى ٱلْبُطُونِ
[Shuʿbah 44:45] Like lye, it will boil in the stomachs.
كَٱلْمُهْلِ تَغْلِى فِى ٱلْبُطُونِ
75:37
In Surah 75:37, the verse reflects on the humble origins of the human being, asking rhetorically whether he was not once a mere drop of semen. Both the Hafs and Shuʿbah recitations preserve this powerful theme, but differ in the final verb describing the semen’s ejection.
The Hafs recitation ends with “يُمْنَىٰ” (is emitted), in the passive voice, masculine singular form. This matches well with the subject “مَنِيٍّ” (semen), which is grammatically masculine. The verb form fits standard rules of gender and number agreement, maintaining a smooth syntactic flow.
In the Shuʿbah recitation, however, the verse ends with “تُمْنَىٰ”, also a passive verb, but in the feminine singular form. This introduces a subtle shift in gender agreement, as “نُطْفَة” (drop) is a feminine noun, and in this recitation, the verb appears to align with that instead. This shift is grammatically acceptable if the focus is on the drop rather than the semen, and reflects a change in what is considered the grammatical subject of the passive verb.
Thus, the two recitations differ based on which noun is being emphasized:
- In Hafs, the focus appears to be on “semen” (maniyy, masculine), hence the masculine verb “يمنى”.
- In Shuʿbah, the focus shifts to “nutfah” (drop, feminine), hence the feminine verb “تمنى”.
Both readings are grammatically valid depending on the interpretive subject of the passive verb. However, the Hafs recitation may be seen as more directly aligned with the closer noun “maniyy,” whereas the Shuʿbah recitation subtly shifts the focus to the nutfah earlier in the sentence, offering a slightly different nuance.
[Hafs 75:37] Was he not a drop of ejected semen?
أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَىٰ
[Shuʿbah 75:37] Was he not a drop of ejected semen?
أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ تُمْنَىٰ
Conclusion
A side-by-side comparison of the Hafs and Shuʿbah recitations across various verses reveals that, while both transmit the foundational reading of ʿĀṣim, they differ significantly in spelling, word forms, and grammatical precision. Beyond vocalization and diacritical differences, there are over 85 textual variations between them—some of which impact the rasm (the skeletal structure of the script) and affect both the spelling and the meaning of key words.
From a numerical standpoint, the Hafs recitation consistently preserves structural integrity. For example, it maintains the correct reading of the word “bastatan” in 7:69, aligning with the precise mathematical count of the letter ṣād across the three ṣād initialed surahs. Additionally, it upholds the symmetry between the words “qul” (say) and “qālū” (they said), a balance that is broken in the Shuʿbah reading due to textual differences in select verses.
Grammatically, Hafs exhibits greater internal consistency, particularly in verb-subject agreement, narrative perspective, and syntactic flow. The Shuʿbah recitation, on the other hand, occasionally introduces shifts in grammatical person or mismatches in gender and number that slightly disrupt narrative coherence and linguistic balance.
Taken together, these distinctions make a compelling case that the Hafs transmission offers a clearer, more grammatically precise reflection of the Qur’an as revealed to the Prophet Muhammad. When considered alongside the mathematical structure encoded within the text, the Hafs ʿan ʿĀṣim recitation stands out as the most consistent and divinely preserved version of the Qur’anic revelation.
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