“fa-aṣṣaddaqa akun” – omitting the conjunctive wāw;
“fa-bashshir ʿibād”;
and “fa-mā ātān Allah” – leaving out the two yā’s in both occurrences.

In like manner Ibn Kathīr, Nāfiʿ, Ḥamzah and al-Kisāʾī diverged from the codex of ʿUthmān when they recited:
“kadhālika ḥaqqan ʿalaynā nunjī l-muʾminīn,”
inserting two nūns—some pronounce the second with a fatḥah, others keep it quiescent—whereas the codex has only one nūn.

Ḥamzah also differed from the codex when he read:
“atumiddūnī bimālin?”
with a single nūn and pausing on the final yāʾ, while the codex shows two nūns and no yāʾ after them.

Again, Ḥamzah departed from the codex with his reading:
“alā inna Thamūdā kafarū rabbahum”
without tanwīn, even though writing the final alif normally entails tanwīn. All the points on which he vilified the Qur’an-reciters would, if taken against them, amount to the very same sort of opposition to the codex.

I say:
We have already alluded, earlier, to the matter of enumeration in which the codices differ, and—if Allah Most High so wills—the details of these places will be set out in their proper chapters in this book.

Abū Bakr said:
That man also alleged that it was Ubayy ibn Kaʿb who recited:
“ka-an lam taghn bil-amsi wa-mā kāna Allah li-yuhlikahā illā bi-dhunūbi ahlihā,”
but this is false; for ʿAbd-Allāh ibn Kathīr read to Mujāhid, Mujāhid read to Ibn ʿAbbās, and Ibn ʿAbbās recited the Qur’an to Ubayy ibn Kaʿb in the wording:
“ḥaṣīdan ka-an lam taghn bil-amsi kadhālika nufaṣṣilu l-āyāt,”
according to one transmission. Ubayy himself had recited the Qur’an to the Messenger of Allah (peace and blessings be upon him), and this chain is uninterrupted back to the Prophet, transmitted by men renowned for probity and caution. Once something is soundly established from the Messenger of Allah (peace and blessings be upon him), no report that contradicts it is to be accepted.

Yaḥyā ibn al-Mubārak al-Yazīdī said:
I recited the Qur’an to Abū ʿAmr ibn al-ʿAlāʾ; Abū ʿAmr recited to Mujāhid; Mujāhid to Ibn ʿAbbās; Ibn ʿAbbās to Ubayy ibn Kaʿb; and Ubayy to the Prophet (peace and blessings be upon him)—and nowhere in that chain is the phrase:
“and Allah would not destroy it save for the sins of its people.”
Whoever denies that this additional clause was revealed by Allah to His Prophet is neither a disbeliever nor a sinner.

My father narrated to me; Naṣr ibn al-Ṣāghānī related to us; Abū ʿUbayd reported:
Of the readings that conflict with the universally accepted codex, only those whose chains are known to specialists—and not to the general public—have reached us. Among what they transmit from Ubayy is the reading:
“and Allah would not destroy it save for the sins of its people,”
and a similar report comes from Ibn ʿAbbās