Wa `alaikum assalamu wa rahmatullah wa barakatuh

Dear questioner, thank you very much for your important question.

First of all, it should be noted that there is absolutely no contradiction in the texts of the Shari`ah because it is a revelation from Allah, the Almighty.

The reason for the differences in the way of reciting the Qur'an is that the Qur'an was revealed to the Prophet in seven different dialects as it is narrated through many sound chains. It is narrated in Al-Bukhari and Muslim from Ibn `Abbas that the Prophet said: "Gabriel has recited the Qur'an to me in one way; then I requested him (to read it in another way), and continued asking him to recite it in other ways, and he recited it in several ways till he ultimately recited it in seven different ways".

The Prophet said: "The Qur'an has been revealed in seven different ways, so recite it in the way that is easier for you". It is a fact the difference in the ways of recitation of the Qur'an is a difference of varieties not a contradiction between the various dialects. Any contradiction between the words of Allah (the Qur'an) is impossible. Allah Says:

Do they not then consider the Qur'an carefully? Had it been from other than Allâh, they would surely have found therein much contradictions. (An-Nisaa’ 4:82)

Imam Ibn Al-Jazari (a well-known scholar of Qira’at [the styles of the recitation of the Qur'an]) said: "We consider the recital ways of the Qur'an we find according to three conditions.

First, The difference of words but the meaning is the same such as:

عَلَيْهُمْ - عَلَيْهِمْ (Alaihim, Alaihum) / اَلْقُدْس - اَلْقُدُس (al-Qudus, al-Quds) /

يَحْسُبُ - يَحْسِبُ (yahsibu, yahsubu).

Second, The difference in both, i.e. in the words as well as the meaning but in the last they indicate only one object; for example. مَلِكُ (Malik i.e. King) مَالِكُ (Malik i.e. Lord) in chapter Al-Fatihah verse 3. Both words, though they are different in pronunciation and meaning, they indicate only one thing. Here, they mean Allah the Alone. Another example is from chapter 2 verse 259 نُنْشِزُهَا (Nunshizuha, i.e. we bring them together till they become complete) نُنْشِرُهَا (Nunshiruha i.e. we animate them). Thus Allah put two meanings in two different ways of recitation.

Third, the difference in both, i.e. in the words and meanings though they indicate various objects, there is no contradiction between them. For example, see the verse 110 in chapter Yusuf ( (كُذِّبُوا (Kudhdhibu, i.e. The Messengers believe that their people have accused them of lying.)

In another way of recitation (كُذِبُوا) (Kudhibu, i.e. The Messengers come to think that they were treated as liars).

It becomes clear from the above details that there is no real contradiction in meaning among the ways of recitation; the difference appears superficially only, whereas there is no difference in the essential matters.

As for the benefits of the differences among the ways of recitation, they are numerous. Among them are:

1. To make the recitation of the Qur'an easy and convenient for Muslim nation.
2. To prove the miracle of the Qur'an with complete abridgement.
3. To prove with clear signs that the Qur'an is revealed from Allah because, despite the mentioned differences they support each other in a fabulous and attractive style. This coordination proves that the Qur'an is a miracle and the Prophet and all his teachings are true. Allah says:

Do they not then consider the Qur'ân carefully? Had it been from other than Allâh, they would surely have found therein much contradictions. (An-Nisaa’ 4: 82)

4. It is clear that Allah has reserved the protection of His words (Qur'an) for Himself. This is yet another sign of the authenticity of the Qur'an, that makes knowledge of His Religion in all places and times through authentic scholars and others who memorize the Qur'an, it words, know its different recital ways, clarify its explanation, meanings and differentiate between the correct and authentic narrations and those which are incorrect and weak. They point out the more appropriate recitation of the `Uthmani Mus-haf (the authentic one copied from the original text of the Qur'an written in the period of the Prophet) from those which are not so.

We hope that we have fully answered your question…

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Source: Taken with modifications from the Islamweb.net