The Multiplicity of Recitations in the Qur'an

Q: They say that the multiplicity of recitations in the Qur'an means a difference in the Qur'an, which leads to second meanings, such as the verse in al-Isra' [al-Isra': 13] regarding "he receives it spread out."

A: 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 confirms it. The recitations found in it are all a revelation from the Wise, the Praiseworthy.
Their multiplicity is not due to distortion or alteration, nor is there confusion in their meanings, contradiction in their objectives, or disorder. Rather, some of them confirm others and clarify their intent. The meanings of some recitations may vary, and each of them yields a ruling that achieves an objective of the Shari'ah and a benefit for the servants, while their meanings are consistent, their foundations are harmonious, and they are organized in a complete, precise legislative unity with no contradiction or conflict among them.
Among this is what was reported in the recitations of the verse mentioned by the questioner, which is the saying of 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. 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, which reaches him in a state of being open. He will take it in his right hand if he is happy, or in his left hand if he is wretched. It was also recited with a dammah on the ya and a shaddah on the qaf. 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—and the man is given that book in a state of being open. The meaning of each of the two recitations ultimately agrees with the other, for the one to whom the book is thrown has received it, and the one to whom the book has reached has been thrown it.
Among this is the saying of 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. It was also 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. The meaning of each of the two recitations does not contradict the other, nor does it 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 all truth. Thus, the hypocrites combined lying and disbelief.
From this, it becomes clear that the multiplicity of recitations was by the inspiration of Allah for a wisdom, not due to distortion and alteration, and that it does not lead to shameful matters or contradiction or disorder. Rather, their meanings and objectives are in agreement. And Allah is the One who grants success.