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.
Sura 47:31, the Hafs recitation has the word “ tashtahī hi” ( 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.
[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.
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.
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.
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.
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.”
[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.”
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.
[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.
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.”
[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.”
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.
[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.
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.
[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.
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.”
[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.”
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?
[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?
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.
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.