He heard the Prophet—may Allah bless him and grant him peace—reciting in prayer:
“wa’l-nakhla bāsiqāt”
(‘and the towering date-palms’).
Muslim includes this report in the chapter entitled “Recitation in the Dawn Prayer,” together with other like examples.

Third opinion
A group of scholars held that the seven dialects are restricted to the clans of Muḍar, citing ʿUthmān’s statement, “The Qur’an was revealed in the language of Muḍar.” They argued that one of the seven is the dialect of Quraysh, another of Kinānah, another of Asad, another of Hudhayl, another of Taym, another of Ḍabba, and another of Qays. “These Muḍar tribes,” they said, “comprise seven dialects in the order just named,” and Ibn Masʿūd used to prefer that the scribes who copied the codices be men of Muḍar.

Other scholars rejected the idea that all seven originate with Muḍar, pointing out that Muḍar contains irregular forms that may not be employed in Qur’anic recitation, such as the kashkashah of Qays and the tamtamah of Tamīm. In the kashkashah of Qays the feminine second-person suffix /-ki/ is turned into /-shi/, so they would render the verse “Your Lord has placed a stream beneath you” (Q 19:24) as: “jaʿala rabbush taḥtish sariyyā.” In the tamtamah of Tamīm they pronounce al-nās (‘people’) as al-nāt and akyās as akyāt. “Such dialects,” they said, “are to be avoided in Qur’anic recitation, and nothing from the early generations is preserved concerning their use.”

Still others replied that substituting the hamzah with ʿayn, or exchanging one of the guttural letters for another, is well known among the eloquent Arabs and has in fact been adopted by leading reciters. They cite, for example, Ibn Masʿūd’s reading “layasjununna-hu ʿattā ḥīn” (‘He will surely imprison him for a while’), mentioned by Abū Dāwūd, and the verse of Dhī al-Rumma:
“Your eyes are her eyes, your neck her neck,
and your complexion—save for her—differs in nothing of note,”
where he means illā annahā (‘except that she …’).

Fourth opinion
The author of Dalāʾil transmits, on the authority of certain scholars—and Qāḍī Ibn al-Ṭayyib relates something similar—that he examined the various kinds of divergence in the readings and found them to be seven:

1. Readings in which only the vowel changes, while the meaning and the form of the word remain, such as:
   “hunna aṭharu lakum” / “aṭhara” (Q 2:222),
   “wa-yaḍīqu ṣadrī” / “wa-yaḍīqa” (Q 26:13).
2. Readings whose form is unchanged, yet whose meaning differs because of grammatical inflection, as in:
   “rabbana bāʿid bayna asfārinā” / “bāʿada” (Q 34:19).
3. Readings in which the word’s form remains but its meaning changes through letter substitution, such as:
   “nunshizuhā” / “nanshuruhā” (Q 2:259).
4. Readings in which the form changes while the meaning stays the same, such as:
   “ka-l-ʿihni’l-manfūsh” / “ka-l-ṣūfi’l-manfūsh” (Q 101:5).