Qays. This explanation is refuted by everything we said above against the fourth explanation.

The Differences in the Readings

[The sixth] interpretation regards the seven f;arfs as the categories of differences in the readings. Some of those who maintain this opinion have said, "We reflected on the categories of differences in the readings and found that they are seven" [in num‌ ber]. In one of them, the differences are in vocalization, while the meaning and form are the same. For instance, [the verse] wa hunna utharu lakum [Q. ١١:٧٨-"They are purer for you"], uses u{haru instead of a{haru.
In another category, the differences are over form and meaning, arising from dif‌ ferences in desinential inflection. For example, Rabbana ba id bayna asfarina [Q. ٣٤:١٩-٠ur Lord, make the stage between our journeys longer] has been read in the imperative [as here] as well as in the past tense [i.e., ba ad (made), instead of ba id (make)].
In the third category, the forms are the same but the meanings differ as a result of using different letters: for example, nunshizuha, with the letter za, and nunshiruha, with the letter ra.٣٣
In the fourth category, the forms are different but the meanings are the same. Thus, for instance, kal- ihnf al-manftlsh [Q. ١٠١:٥-like colored corded wool] was also read as kal-#ifi al-manftlsh [like corded wool].
In the fifth, both the form and meaning are different. For example, tall;in mantfild
[Q. ٥٦:٢٩-clustered plantains] has also been read as talin mantfud [ranged clusters].
In the sixth category, the order of the words in the phrase is different. For example, "And the agony of death comes in truth" [Q. ٥٠:١٩] has been read as "and the agony of truth comes with death."
In the seventh category, the difference consists of the addition and omission of words. For instance, "My brother has ninety-nine ewes" [Q. ٣٨:٢٣] has been read as "ninety-nine she-ewes"; and, "As for the lad, his parents were believers" [Q. ١٨:٨٠] has been read as "As for the lad, he was a disbeliever and his parents were believers"; and, "Then (lfter their compulsion, God will be forgiving, merciful" [Q. ٢٤:٣٣] has been read as "After their compulsion, to them God will be forgiving, merciful."
The above opinion may be refuted as follows.

١. There is no evidence to support this view. This is particularly so because those addressed in these traditions were unaware of these differences.

٢. Among the abovementioned categories of differences, there are those which are defined on the basis of whether the difference in reading leads to a difference in meaning, or whether it does not. It is obvious that the occurrences or nonoccurrences of a change of meaning do not in themselves necessitate a division into two points. This is because the conditions of the actual word and its reading do not change. In fact, ascribing a difference to the actual word in this sense is similar to describ‌ ing a thing by the condition of its object. Hence, the different readings of tall;tin mantfud and kal- ihni al-manftlsh [categories five and four] can be classified as one category.