The Multiplicity of Recitations Does Not Change the Meaning

Question:
They say: The multiplicity of recitations in the Qur'an means a difference in the Qur'an; where it leads to second meanings; such as the verse of al-Isra: when he meets it spread out?

Answer:
It is established from the Prophet (peace and blessings be upon him) that the Qur'an was revealed from Allah in seven letters; meaning languages from the languages of the Arabs and their dialects; to facilitate its recitation for them, and as a mercy from Allah to them. This was transmitted by mass transmission, and the reality of the Qur'an and the recitations found in it confirmed it; for they are all a revelation from the Wise, the Praiseworthy.
Their multiplicity is not from distortion or alteration, nor is there confusion in their meanings, nor contradiction in their objectives, nor disorder. Rather, some of them confirms some and clarifies its intent. The meanings of some recitations may vary; each of them yields a ruling that achieves an objective from the objectives of the Shari'ah, and a benefit from the benefits of the servants, with the consistency of their meanings and the harmony of their foundations and their organization in a complete, sound legislative unity, with no contradiction between them and no conflict in them. Among this is what came in the recitations of the verse mentioned by the questioner, which is the saying of Allah the Exalted: [al-Isra: 13].
It was recited: with a dammah on the nun and a kasrah on the ra, and it was recited: with a fathah on the ya and a light qaf, and the meaning is: And We will bring out for the man on the Day of Resurrection a book - which is the record of his deeds - that reaches him in a state of being open, so he takes it in his right hand if he is happy, or in his left hand if he is wretched.
And it was recited: with a dammah on the ya and a shaddah on the qaf, and the meaning is: And We will bring out for the man on the Day of Resurrection a book - which is the record of his deeds - that the man is given that book in a state of being open. So the meaning of each of the two recitations agrees with the other in the end; for whoever is given the book has received it, and whoever receives the book has been given it.
And among this is the saying of Allah the Exalted: [al-Baqarah: 10]. It was recited with a fathah on the ya, a sukun on the kaf, and a kasrah on the dhal, meaning: They report false news about Allah and the believers. And it was recited with a dammah on the ya, a fathah on the kaf, and a shaddah on the kasrah dhal, meaning: They disbelieve the messengers in what they brought from Allah of revelation. So the meaning of each of the two recitations does not contradict the other nor negate it, rather each of them mentions a description of the hypocrites. Their first description is lying in reporting about Allah and His messengers and about people, and their second description is disbelieving the messengers of Allah in what was revealed to them of legislation. And both are true; for the hypocrites combined lying and disbelief.
And from this it becomes clear that the multiplicity of recitations was by revelation from Allah; for a wisdom, not from distortion and alteration, and that it does not lead to shameful matters, nor contradiction or disorder, rather their meanings and objectives are in agreement. And Allah is the One who grants success.