The verses that you quoted are two out of seven alifs that have the same conditions and recitations, commonly known as al-Alifāt as-Sab'ah (Arabic: الألفات السبعة) in the topic related to starting and stopping (Arabic: علم الوقف والابتداء) under the science and rules of tajwīd (recitation) of the Qur'an (Arabic: أحكام التجويد), and are specific to the qirā'ah of Āssim (Arabic: عاصم) and the ruwāyah of Hafṣ (Arabic: حفص).
In the answer to the question on manuscripts of the Qur'an, the rule is:
مذهب الأصوليين وفقهاء المذاهب الأربعة والمحدثين والقراء: أن التواتر شرط في صحة القراءة، ولا تثبت بالسند الصحيح غير المتواتر، ولو وافقت رسم المصاحف العثمانية، وهو قول محدث لا يعول عليه، ويؤدي إلى تسوية غير القرآن بالقرآن
— NOTE: My own translation, so treat with care:
The school of the scholars of the principles [of jurisprudence] and the jurists of the four schools of jurisprudence and the scholars of hadith and the scholars of recitation that tawātur (successive narration) is a condition of a correct recitation; what is not mutawatir even when authentic is not proof, even if a recitation [that is not mutawatir] matches a manuscript of the 'Uthmanic mus'hafs, ass this would be an innovation that cannot be taken into account, as it would be equating non-Qur'an with Qur'an.
— Muqaddimāt fi 'Ilm al-Qirā'at, pp. 71
The way the words are written in these seven verses is to conform to the recitation. These seven alifs have the following characteristics:
- Pronounced as alif when stopping on them (unlike a fat'ha, which becomes silent at a stopping position), and silent (treated as a regular fat'ha) when joining them with the next verse.
- The following letter is a mutaḥarrik (Arabic: متحرك) letter, not a sākin (Arabic: ساكن) letter.
- Its conjugation is an elongated zero (Arabic: صفر مستطيل), which I highlighted in green to show its 'Uthmanic scripting technique.
The two verses you quoted are:
However, the same rule applies to four other verses:
The seventh alif is not really in one verse; rather, it is in 60 (out of 67) times where the pronoun ana (Arabic: أنا) is mentioned in the Qur'an, for instance:
Worth noting that the reason seven occurrences bear different ligatures is based on a grammar rule that al-alif (Arabic: الألف), al-wāw (Arabic: الواو) and al-yā' (Arabic: الياء), when are in state of maddiyyah (Arabic: الألف والواو والياء المدية) at the end of a word when followed by a sākin (Arabic: ساكن), they are joined by hamzat wasl (Arabic: همزة وصل) as it is a point of two sākin letters following each other, which is the case of the other seven verses with ana. This is similar to pronouncing a non-existing "r" in between two vowels in the English language.