Ibn Abbas testifies to Quranic corruptiontheislamissue Uncategorized May 24, 2019 13 Minutes

Those of you who are regular readers of my articles will be familiar with the name of Sahabi Abdullah Ibn Abbas (b.619-d.687). He has been previously cited on TheIslamissue for his cosmological views of the earth being spread on the back of a giant whale, citing chapter 68 verse 1 of the Quran as evidence, as well as his belief that the sun has literal setting and rising places on earth in a hint to chapter 18:86-90 of the Quran.

His statements are regular citations by me and other individuals in the area of Islamic criticism for a few reasons, but the main one being the prayers that Muhammad made for Ibn Abbas regarding Quranic knowledge. For instance, in Ibn Majah 166 Muhammad said: “O Allah, teach him wisdom and the (correct) interpretation of the Book ”. In Bukhari 75 he said:  “O Allah! Bestow on him the knowledge of the Book (Qur’an).”

These statements of Muhammad hold such immense weight Islamicly speaking because, if the opinions and statements of Ibn Abbas are wrong, then it demonstrates that Allah did not answer Muhammads prayer. If they are correct then his words are Islamic fact.

With that in mind, I would to present authentic narrations traced to Ibn Abbas which explicitly state that the current Uthmanic Quran contains errors in the form of mistakes committed by scribes, as well as deletions of entire sections of verses.

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Evidence 1: Quran 26:214 has a deleted portion

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In todays Uthmanic Quran, chapter 26 verse 214 reads as follows:

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وَأَنذِرْ عَشِيرَتَكَ ٱلْأَقْرَبِينَ

And warn thy tribe of near kindred,
Quran 26:214

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However Ibn Abbas completely disagreed and said that the words “and thy group of selected people among them” is meant to be a part of the verse. This statement can be found in the hadith collections of Bukhari and Muslim:

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Sahih-Bukhari 4971:

حَدَّثَنَا يُوسُفُ بْنُ مُوسَى، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا عَمْرُو بْنُ مُرَّةَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ لَمَّا نَزَلَتْ ‏‏وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ‏ وَرَهْطَكَ مِنْهُمُ الْمُخْلَصِينَ، خَرَجَ رَسُولُ

Narrated Ibn Abbas:  When the Verse:–’And warn your tribe of near-kindred, and thy group of selected people among them’ was revealed
Bukhari 4971

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Sahih-Muslim 208a:

وَحَدَّثَنَا أَبُو كُرَيْبٍ، مُحَمَّدُ بْنُ الْعَلاَءِ حَدَّثَنَا أَبُو أُسَامَةَ، عَنِ الأَعْمَشِ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ لَمَّا نَزَلَتْ هَذِهِ الآيَةُ وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ‏‏ وَرَهْطَكَ مِنْهُمُ الْمُخْلَصِينَ ‏.‏

It is reported on the authority of Ibn ‘Abbas that when this verse was revealed: “And warn thy tribe of near kindred and thy group of selected people among them”
Muslim 208a

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An interesting thing to note, is that the official translations for these narrations used by websites like QuranX completely distort the words of Ibn Abbas. The Bukhari translation simply doesn’t translate “and they group of selected people among them” into English. The Sahih-Muslim translation does, however those words are put into brackets to make the reader think it is not part of the original. The Arabic in both is also obfuscated as they both include brackets around the Uthmanic verse while not bracketing the Ibn Abbas addition.

This narration was so egregious in its contents that scholars such as Syed Ateeq ur Rehman Gilani denounced it entirely and chastised Bukhari for giving it legitimacy:

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This tradition of Sahih Bukhari collides with the protection of the Quran. Therefore this and similar traditions should be declared as unreliable and fabricated. Imam Bukhari had laid down the toughest conditions for the authenticity of a hadith. Was he incapable of deducing such clear evidence, namely a tradition that affects the protection of Quran is incorrect? Certainly he would have understood this, but someone might have done this act in Sahih Bukhari because no matter how authentic Sahih Bukhari is after the Quran it is not on par with the Quran and it is also not worthy enough so that like the Quran it cannot be suggested that falsehood can come near it. Moreover, if this tradition has really been recorded by Imam Bukhari and he deemed it Sahih then the personal opinion of Imam Bukhari is not an authority that traditions recorded by him be deemed correct in a situation where it begets the belief in the Tahreef of the Quran. Maulana Anwar Shah Kahsmiri while relying upon these traditions of Imam Bukhari wrote in his Faiz al Baari the commentary of Sahih Bukhari:

“The distortion of the meaning in the Quran has not been taken place in a lesser amount. In my eyes, this is proved by research that the distortion of words has taken place (by the Sahaba) in the Quran and such distortion was either committed intentionally or by mistake”

It would be an injustice to deem the traditions of Sahih Bukhari that allude to the distortion of Quranic words to be true whilst at the same time deriding the comments of Maulana Anwar Shah Kahsmiri. The explanation by Maulana Anwar Shah Kahsmiri was based on his acceptance of the said traditions in Sahih Bukhari. This raises a question, (namely) why other than Maulana Anwar Shah Kahsmiri such as his teachers, students and other scholars not draw this conclusion from the traditions of Sahih Bukhari? The answer is that unlike Maulana Anwar Shah Kahsmiri, the other scholars did not ponder into the traditions of Bukhari. Maulana Anwar Shah Kahsmiri whilst writing Faiz al Baari Sharh Sahih Bukhari expressed his personal view for the reason that previously no one had openly admitted the Tahreef in Quran and it was for this reason that the scholars who had read and understood such traditions had the rule of Fiqh in front of them according to which the traditions that imply Tahreef in Quran are Khabr Ahaad.”

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Evidence 2: Deletion has taken place in 18:79-80

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In the Uthmanic Quran we read today, verses 18:79-80 read as follows:

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أَمَّا ٱلسَّفِينَةُ فَكَانَتْ لِمَسَٰكِينَ يَعْمَلُونَ فِى ٱلْبَحْرِ فَأَرَدتُّ أَنْ أَعِيبَهَا وَكَانَ وَرَآءَهُم مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا وَأَمَّا ٱلْغُلَٰمُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَآ أَن يُرْهِقَهُمَا طُغْيَٰنًا وَكُفْرًا

As for the ship, it belonged to poor people working on the river, and I wished to mar it, for there was a king behind them who is taking every ship by force. And as for the lad, his parents were believers and we feared lest he should oppress them by rebellion and disbelief.
Quran 18:79-80

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Ibn Abbas however believed that the true Quran said the king took the “serviceable” boats by force and, referring to the boy, “he was a disbeliever”. This can be found in Sahih-Bukhari 4727:

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ابْنُ عَبَّاسٍ يَقْرَأُ وَكَانَ أَمَامَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ صَالِحَةٍ غَصْبًا، وَأَمَّا الْغُلاَمُ فَكَانَ كَافِرًا‏.‏

Narrated Sa`id bin Jubair:  Ibn `Abbas used to recite:– ‘And in front (ahead) of them there was a king who used to seize every serviceable boat by force. (18.79)…and as for the boy he was a disbeliever.”
Bukhari 4727

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This hadith can also be found in Tirmhidi 3149 and was classed Sahih by Darussalam and Hasan-Sahih by Tirmhidi. Note that the English translation of the Sahih-Bukhari hadith distort the words of Ibn Abbas by adding brackets around the world “serviceable”.

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Evidence 3: Quran 24:27 contains a “mistake”

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The current Uthmanic Quran for chapter 24 verse 27 reads as follows:

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يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَدْخُلُوا۟ بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّىٰ تَسْتَأْنِسُوا۟ وَتُسَلِّمُوا۟ عَلَىٰٓ أَهْلِهَا ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

O you who believe! Do not enter houses other than your own without first seeking familiarity and greeting their inhabitants; this is better for you, that you may be mindful.
Quran 24:27

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Ibn Abbas however disagreed. He is recorded as saying there is a mistake committed by the scribe who wrote the verse down. This is recorded in multiple places such as Al-Mustadrak 3496 and tafsir Tabari.

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Al-Mustadrak 3496:

حدثنا أبو علي الحافظ أنبأ عبدان الأهوازي ثنا عمرو بن محمد الناقد ثنا محمد بن يوسف ثنا سفيان عن شعبة عن جعفر بن إياس عن مجاهد عن ابن عباس رضي الله عنهما : في قوله تعالى : { لا تدخلوا بيوتا غير بيوتكم حتى تستأنسوا } قال : أخطأ الكاتب حتى تستأذنوا

Narrated Mujahid: Ibn Abbas (may Allah be pleased with them both) used to say about the statement of Allah ‘{do not enter houses other than your own without first seeking familiarity}’ It is a mistake by the scribe’ (actually its) ‘seeking permission’’
Mustadrak 3496
Hadith grade:
Sahih according to Al-Hakim and Dhahabi

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Tafsir Tabari, Volume 18 page 146:

حدثنا ابن بشار قال ثنا محمد بن جعفر قال ثنا شعبة عن أبي بشر عن سعيد بن جبير عن ابن عباس في هذه الآية { لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا } وقال إنما هي من خطأ الكاتب { حتى تستأذنوا وتسلموا

Ibn Bashar <– Muhammad bin Jaffar <– Shu’aba <– Abi Bashir <– Sayd bin Jubayr <– Ibn Abbas about this verse ‘{O you who believe! Do not enter houses other than your own without first seeking familiarity and greeting their inhabitants}’ . He said: ‘It is a mistake by the scribe.‘{without first seeking permission and greeting their inhabitants}’. 
Tafsir Tabari 24:27

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Regarding the authenticity and trustworthiness of the narrators in the Tabari narration, we find them all to be universally reliable.

Abu Bishr was universally accepted as a reliable transmitter and was even considered “the most reliable person transmitting from Sayd Jubayr”. His biographical entries are found in Dhahabis Siyar, 5/465-466 and Ibn Hajars Tahdhib 5/83-84.

Shu’bah was also universally accepted. He was one of the pioneers of the hadith movement in second century Iraq and heavily spoke against hadith fabrication. His entries are found in Dhahabis Siyar, 7/202-228 and Ibn Hajars Tahdhib 4/338-346.

Muhammad jaafar was the pre-eminent transmitter from Shu’bah. He studied with him for twenty years and wrote down all his reports and this book was the most authentic from Shu’bah. Ibn Mubarak said: “if people disagreed about a Hadith from Shu’bah, the book of Ghundah would decide between them”. His entries are found in Dhahabis Siyar, 9/98-102 and Ibn Hajars Tahdhib 9/96-98.

Bashar was a specialist in reports from Basrah and collected reports from the area until his mother died. He was one of two of Tabaris most important teachers from Basrah, where we find the hadith and had an excellent reputation as a Hadith scholar. His entries are found in Ibn Hajars Tahdhib 9/96-98.

Thus it should be no surprise when Ibn Hajar, when mentioning the Tabari narration among others, stated the following:

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اخرج سعيد بن منصور والطبري والبيهقي في الشعب بسند صحيح أن ابن عباس كان يقرأ حتى تستأذنوا ويقول أخطأ الكاتب

Sa’id ibn Mansur, al-Tabari and al-Bayhaqi in al-Shi’b have narrated through a Sahih chain that Ibn Abbas used to recite “until you seem permission” and used to say: ‘The scribe made a mistake’.
Fath al-Bari, Volume 11 page 8

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So we have at least two authentic statements from two of Ibn Abbas’ students saying that he believed there to be an error in the Quran. This variant was also endorsed by Ibn Abi Hatim Al-Razi who said “In my opinion, this is an instance where the copiests erred”. This is recorded in Al-Itqan 1/392-3.

Another very interesting thing to note are the comments by the various scholars of tafsir. From their words it is quite clear that were in panic over this Ibn Abbas testimony:

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Al-Razi:

واعلم أن هذا القول من ابن عباس فيه نظر لأنه يقتضي الطعن في القرآن الذي نقل بالتواتر ويقتضي صحة القرآن الذي لم ينقل بالتواتر وفتح هذين البابين يطرق الشك إلى كل القرآن وأنه

Be aware that the statement by Ibn Abbas is one that requires consideration because it questions the authenticity of the Quran that has been narrated by Tawatur and that it necessitates one to accept the authenticity of the Quran (over that) which has not been narrated by Tawatur and opening those two doors will question the authenticity of whole Quran.
Tafsir Razi 24:27

See also: Tafsir Ibn Adil, Tafsir Abu Hayyan, Tafsir Alusi Baghdadi,

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Islamic studies professor, Devin J. Stewart makes the astute observation in a study of his found in the book “the Quran in its historical context” edited by Gabriel Sayd Reynolds on page 231 that logically olspeaking, this emendation by Ibn Abbas (as well as other Companions and Tabi’un in the tafsir books) is preferable to the Uthmān version because one would logically seek “permission” before entering; “familiarity” would only occur at a later stage when one had already been invited in.

Muslim scholar Maududi further expands on this difference in meaning in his Tafsir book:

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The Arabic word tasta’nisu (تستأنسوا) in the Text has been generally interpreted to mean the same as tasta’zinu (تستأذنوا) . There is, however, a fine difference between the two words which should not be lost sight of. Had the word in the Text been tasta’zinu, the verse would have meant: “Do not enter other people’s houses until you have taken their permission”. Allah has used tasta`nisu which is derived from the root uns, meaning fondness, affection, regard, etc. According to this, the verse would mean: “Do not enter other people’s houses until you are sure of their affection and regard for yourself.” In other words, you should make sure that your entry in the house is not disagreeable to the inmates and you are sure of a welcome. That is why we have translated the word into ‘approval’ of the inmates instead of `permission’ of the inmates, because the word `approval’ expresses the sense of the original more precisely.

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Evidence 4: A mix up in 17:23

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In todays Uthmanic Quran, chapter 17 verse 23 reads as follows:

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وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ وَبِٱلْوَٰلِدَيْنِ إِحْسَٰنًا ۚ إِمَّا يَبْلُغَنَّ عِندَكَ ٱلْكِبَرَ أَحَدُهُمَآ أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفٍّ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًا كَرِيمًا

Thy Lord hath decreed, that ye worship none save Him, and (that ye show) kindness to parents. If one of them or both of them attain old age with thee, say not “Fie” unto them nor repulse them, but speak unto them a gracious word.
Quran 17:23

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however Ibn Abbas disagreed, and was recorded in tafsir Razi volume 10 page 70 as saying:

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وروى ميمون بن مهران عن ابن عباس أنه قال: في هذه الآية كان الأصل ووصى ربك فالتصقت إحدى الواوين بالصاد فقرىء: { وَقَضَىٰ رَبُّكَ } ثم قال: ولو كان على القضاء ما عصى الله أحد قط، لأن خلاف قضاء الله ممتنع، هكذا رواه عنه الضحاك وسعيد بن جبير، وهو قراءة علي وعبد الله.

Maimon bin Mehran narrated from Ibn Abbas that he said: ‘The actual word in this verse was ‘charged’ but ‘و’ got mixed with ‘ص’ that is why it is recited as ‘وَقَضَىٰ رَبُّكَ’. Then he said: ‘Had it been fate then none would have disobeyed Allah as it would have been impossible to go against fate of Allah’. This narration was narrated from him by Dahak and Saeed bin Jubair and this is the Qirat of Ali and Abdullah.
Tafsir Razi 17:23

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Commenting on the authenticity of this Ibn Abbas claim, Ibn Hajar said:

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وقد جاء عن ابن عباس نحو ذلك في قوله تعالى ( وقضى ربك ألا تعبدوا إلا إياه ) قال ” ووصى ” التزقت الواو في الصاد ، أخرجه سعيد بن منصور بإسناد جيد عنه .

A similar narration comes in regards to ‘And your Lord has commanded that you shall not serve (any) but Him’ He said: ‘charged’ and و has joined ص; Sayd bin Mansur narrated it with a great chain from him’
Fath al-Bari, Volume 8 page 373

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Tafsir scholars much like in the previous section, also absolutely panicked at this evidence of corruption:

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Al-Razi:

واعلم أن هذا القول بعيد جداً لأنه يفتح باب أن التحريف والتغيير قد تطرق إلى القرآن، ولو جوزنا ذلك لارتفع الأمان عن القرآن وذلك يخرجه عن كونه حجة ولا شك أنه طعن عظيم في الدين

“I know this saying is very weird as it no doubt opens the gates of Tahreef and changes in the Tareeq of Quran and if it is accepted then it will mean that Quran is out of protection and it will take out Quran from the status of Hujja and no doubt that it will open great criticism in religion” 
Tafsir Razi 17:23

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Devin J. Stewart says this on page 231 of the aforementioned book:

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Here the verb ‘qada’ “he decreed” seems out of place, too deterministic to describe God’s relationship to a good deed on the part of humans for which they should expect a reward. The context requires that God impose a requirement or obligation that the believers must fulfill rather than compel or coerce them to perform a righteous act. The reading ‘wassa’ “charged, advised” is preferable, and is confirmed by parallel texts, such as the following: … wa-laqad wassayna lladhina utu l-kitaba min qablikum wa-iyyakum an ittaqu llaha … (4:131) ” … And we have advised those who were given the Scripture before you, and you (as well): ‘Fear God’ …” In this last example, the verb ‘wassa’ indicates that the believers are advised, not compelled, to fear God, suggesting that the ememdation is correct.

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Further evidence that this emendation by Ibn Abbas is correct is the fact that multiple companions and Tabi’un believed in this variant such as Abdullah Ibn Masud (al-Tabarani 8598), Ubai bin K’ab and Mujahid ibn jabr (Tafsir Tabari 17/414), Al-Dhahaak (Tafsir Ibn Abdusalam 3/322) and Ali Ibn Talib (Tafsir Razi 10/70).

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Evidence 5: Drowsy scribe makes a mistake in 13:31

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In the current Uthmanic Quran we read the following for 13:31:

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وَلَوْ أَنَّ قُرْءَانًا سُيِّرَتْ بِهِ ٱلْجِبَالُ أَوْ قُطِّعَتْ بِهِ ٱلْأَرْضُ أَوْ كُلِّمَ بِهِ ٱلْمَوْتَىٰ ۗ بَل لِّلَّهِ ٱلْأَمْرُ جَمِيعًا ۗ أَفَلَمْ يَا۟يْـَٔسِ ٱلَّذِينَ ءَامَنُوٓا۟ أَن لَّوْ يَشَآءُ ٱللَّهُ لَهَدَى ٱلنَّاسَ جَمِيعًا ۗ وَلَا يَزَالُ ٱلَّذِينَ كَفَرُوا۟ تُصِيبُهُم بِمَا صَنَعُوا۟ قَارِعَةٌ أَوْ تَحُلُّ قَرِيبًا مِّن دَارِهِمْ حَتَّىٰ يَأْتِىَ وَعْدُ ٱللَّهِ ۚ إِنَّ ٱللَّهَ لَا يُخْلِفُ ٱلْمِيعَادَ

Had it been possible for a Lecture to cause the mountains to move, or the earth to be torn asunder, or the dead to speak, (this Qur’an would have done so). Nay, but Allah’s is the whole command. Do not those who believe despair that, had Allah willed, He could have guided all mankind? As for those who disbelieve, disaster ceaseth not to strike them because of what they do, or it dwelleth near their home until the threat of Allah come to pass. Lo! Allah faileth not to keep the tryst.
Quran 13:31

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Ibn Abbas however insisted that this is incorrect and is recorded as saying (from Tafsir Manthur):

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وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس – رضي الله عنهما – أنه قرأ فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

Ibn Jarir and Ibn al-Anbari included in the musahif on the authority of Ibn Abbas – may God be pleased with them – that he read {are those who believe clearly aware} and it was said to him: It is in the Qur’an: “do not those who believe despair.” So he said: I think the writer wrote it while he was drowsy

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Commenting on the authenticity of this statement of Ibn Abbas, Ibn Hajar said:

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وروى الطبري وعبد بن حميد بإسناد صحيح كلهم من رجال البخاري عن ابن عباس أنه كان يقرؤها ‏”‏ أفلم يتبين ‏”‏ ويقول‏:‏ كتبها الكاتب وهو ناعس

And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “‏ أفلم يتبين‏” and said that the writer had written it when he was drowsy. 
Fath al Bari, Volume 8 page 373

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Devin Stewart notes on the same page as above:

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It appears odd that the believers portrayed in this passage would be described as despairing. This contradicts the usual logic of Quranic narrative, which generally has a predictable moral compass. Good and belief are rewarded, while evil and unbelief are punished, and God rarely leaves his devotees in any doubt about where they stand in the balance, engendering in them great doubt and confusion. The proposed emendation thus produces a superior reading. It could have easily arisen because the ductus (rasm) of y.y.s, unpointed, closely resembles that of y.t.b.y.n.

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This logical correction by Ibn Abbas was also believed by Ali Ibn Talib (see following narration in Tafsir Manthur), ikrimah Barbari and Al-Jahdari.

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Evidence 6: A deleted portion from 2:198

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The current Uthmanic Quran records chapter 2 verse 198 this way:

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لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا۟ فَضْلًا مِّن رَّبِّكُمْ ۚ فَإِذَآ أَفَضْتُم مِّنْ عَرَفَٰتٍ فَٱذْكُرُوا۟ ٱللَّهَ عِندَ ٱلْمَشْعَرِ ٱلْحَرَامِ ۖ وَٱذْكُرُوهُ كَمَا هَدَىٰكُمْ وَإِن كُنتُم مِّن قَبْلِهِۦ لَمِنَ ٱلضَّآلِّينَ

It is no sin for you that ye seek the bounty of your Lord. But, when ye press on in the multitude from ‘Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before ye were of those astray.
Quran 2:198

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The Ibn Abbas recitation however, went like this:

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Sahih-Bukhari 1770:

حَدَّثَنَا عُثْمَانُ بْنُ الْهَيْثَمِ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، قَالَ عَمْرُو بْنُ دِينَارٍ قَالَ ابْنُ عَبَّاسٍ ـ رضى الله عنهما ـ كَانَ ذُو الْمَجَازِ وَعُكَاظٌ مَتْجَرَ النَّاسِ فِي الْجَاهِلِيَّةِ، فَلَمَّا جَاءَ الإِسْلاَمُ كَأَنَّهُمْ كَرِهُوا ذَلِكَ حَتَّى نَزَلَتْ لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلاً مِنْ رَبِّكُمْ‏‏ فِي مَوَاسِمِ الْحَجِّ‏.‏

Narrated Ibn Abbas: Dhul-Majaz and `Ukaz were the markets of the people during the Pre-Islamic period of ignorance. When the people embraced Islam, they disliked to do bargaining there till the following Holy Verses were revealed:– There is no harm for you If you seek of the bounty Of your Lord during the Hajj season.
Bukhari 1770

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Some might argue that this is not evidence of corruption because of the inclusion of brackets in the modern editions of Bukhari. However, this is not a particularly great argument as the older editions don’t actually have brackets included. For instance, the Sultani edition (Circa 1893):

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Suyuti also records this variant from Abu Zubayrs codex, citing hadith from Abdul-Razzaq, Ibn Abi Shaybah, Abd bin Hamid, Ibn Jarir and Ibn al-Mundhir. It was also in the codices of Ata Rabah and Ibn Masud as cited from Ibn Abi Dawuds Kitab Al-Masahif.

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Evidence 7: Deletion from 4:24

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In the Uthmanic Quran, chapter 4 verse 24 reads as follows:

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وَٱلْمُحْصَنَٰتُ مِنَ ٱلنِّسَآءِ إِلَّا مَا مَلَكَتْ أَيْمَٰنُكُمْ ۖ كِتَٰبَ ٱللَّهِ عَلَيْكُمْ ۚ وَأُحِلَّ لَكُم مَّا وَرَآءَ ذَٰلِكُمْ أَن تَبْتَغُوا۟ بِأَمْوَٰلِكُم مُّحْصِنِينَ غَيْرَ مُسَٰفِحِينَ ۚ فَمَا ٱسْتَمْتَعْتُم بِهِۦ مِنْهُنَّ فَـَٔاتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَٰضَيْتُم بِهِۦ مِنۢ بَعْدِ ٱلْفَرِيضَةِ ۚ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا

And all married women except those whom your right hands possess (this is) Allah’s ordinance to you, and lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage not committing fornication. Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise.
Quran 4:24

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However Ibn Abbas believed that there should be an additional part of the verse. We read in Tafsir Manthur by As-Suyuti, whom is quoting the sources of the testimony:

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Narrated Abed bin Hamid, ibn Jarir, al-Anbari in his book al-Musahif and al-Hakim and he declared the chain as Sahih from Abi Nadhra who said: ‘I recited before Ibn Abbas ‘ye derive benefit from them, give them their dowers’. Ibn Abbas said: ‘ye derive benefit from them for a specific period’. I said: ‘We don’t recite it like this’. Ibn Abbas said: ‘By Allah it was revealed like that.’
Tafsir Manthur 2/140-141

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The source of Al-Hakims narration which he declared Sahih is Al-Mustadrak volume 2 page 334, narration 3192. This was also declared as Sahih by Dhahabi according to the conditions of Imam Muslim.

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Further evidence that this emendation is correct is that it appears in the Codices of Ubai bin Ka’b (Tafsir Tabari 5/14-15), Ibn Masud (Sharh Sahih Muslim of al-Nawawi 9/179), Talha Musraf (Tafsir Thalabi 3/286) as well as the recitations of Muqatil Sulayman (Al-Ujab fi bayan al-asbab 2/858), Sayd Jubayr (Al-Musahif page 286 by Sulayman Sijistani) and Al-Sadi (Tafsir Tabari 5/18).