Muhammad Ibn Hasan At-Tusi writes:

واعلموا ان العرف من مذهب اصحابنا والشائع من اخبارهم ورواياتهم ان القرآن نزل بحرف واحد، على نبي واحد، غير انهم اجمعوا على جواز القراءة بما يتداوله القراء وأن الانسان مخير باي قراءة شاء قرا

“Know that what is known of the denomination of our people and famous of their reports and traditions is that the Qur’an was revealed in one single wording to one single prophet, even if they reached the consensus that one may make use of the way of reading that is made available to the readers and that man has the choice to recite any way of reading that he wants.” [At-Tibyan, Volume 1, Page 7]

قوله تعالى أفحسب الذين كفروا أن يتخذوا عبادي من دوني أولياء.. قرأ الاعشى ويحيى بن يعمر إلا النقار افحسب بتسكين السين وضم الباء وهي قراءة علي عليه السلام الباقون بكسر السين وفتح الباء

“The verse reads: “Did those (Hasiba) who disbelieved think to take My servants instead of Me as their near ones?” (18:102) Except for Naqqar, A’sha and Yahya Ibn Ya’mar read “is it enough for those” with Sukun on Sin and Dammah on Ba’ (Hasbu) and this is the reading of Ali Ibn Abi Talib (a.), while the others provided Sin with Kasrah and Ba’ with Fathah (Hasiba).” [At-Tibyan, Volume 7, Page 96]

قوله تعالى إن الله اصطفى آدم ونوحا وآل إبراهيم وآل عمران على العالمين.. وفي قراءة أهل البيت وآل محمد على العالمين

“The verse reads: “God chose Adam, Noah, the family of Abraham and the family of Imran before the worlds.” (3:33) and the reading of the people of the house (a.) is: “…and the family of Muhammad before the worlds…” [At-Tibyan, Volume 2, pages 440-441]

بسم الله الرحمن الرحيم يسئلونكم عن الانفال.. وفي قراءة اهل البيت يسألونك الانفال

“In the name of the merciful and compassionate God, they ask you about the spoils.” (8:1) and the reading of the people of the house (a.) is: “They beg you for the spoils.” [At-Tibyan, Volume 5, pages 71-72]

قوله تعالى يا أيها النبي جاهد الكفار والمنافقين.. ووري في قراءة اهل البيت عليهم السلام جاهد الكفار بالمنافقين

“The verse reads: “O Prophet, strive against the unbelievers and hypocrites.” (9:73) and in the reading of the people of the house (a.) it says: “Make an effort with the hypocrites against the unbelievers.” [At-Tibyan, Volume 5, pages 259-260]

قوله تعالى وعلى الثلاثة الذين خلفوا.. وفي قراءة اهل البيت عليهم السلام خالفوا قالوا لانهم لو خلفوا لما توجه عليهم العتب

“The verse is: “And the three, you left behind ” (9:118) and the reading of the people of the house (a.) is: “… who resisted.” They said: “For if they had been left behind, the blame would not fall on them.” [At-Tibyan, Volume 5, Pages 315 – 316]

قوله تعالى له معقبات من بين يديه ومن خلفه.. وفي قراة أهل البيت له معقبات من خلفه ورقيب بين يديه قالوا لان المعقب لا يكون الامن خلفه

“The verse reads: “He has companions before him and behind him.” (13:11) and the reading of the people of the house (a.) is: “He has companions behind him and a guard in front of him.” They said: “For the companion is not a security behind him.” [At-Tibyan, Volume 6, Page 227 – 228]

وقوله يحفظونه من امر الله.. وفي قراءة اهل البيت بأمر الله

“The verse reads: “…that keep him from the commandment of God.” (13:11) and the reading of the people of the house (a.) is: “…by the command of God…” [At-Tibyan, Volume 6, Page 228]

قوله تعالى.. والقواعد من النساء اللاتي لا يرجون نكاحا فليس عليهن جناح أن يضعن ثيابهن.. وفى قراءة أهل البيت عليهم السلام ان يضعن من ثيابهن وبه قرأ أُبَيّ

“The verse reads: “…and for those of the women who have retired and do not expect to be bound, it is no sin when they take off their robes.” (24:60) and the reading of the people of the house (a.) is: “…when they take off from their robes.” The same was the reading of Ubayy Ibn Ka’b.” [At-Tibyan, Volume 7, pages 359 + 361]

وقوله واجعلنا للمتقين إماما.. وفي قراءة اهل البيت عليهم السلام واجعل لنا من المتقين إماما

“The verse is: “…and make us an imam for those who fear God.” (25:74) and the reading of the people of the house (a.) is: “…and make us an imam from among the God-fearing.” [At-Tibyan, Volume 7, Page 512]

قوله تعالى فلما خر تبينت الجن أن لو كانوا يعلمون الغيب ما لبثوا في العذاب المهين.. وفي قراءة أهل البيت فلما خر تبينت الانس أن لو كان الجن يعلمون الغيب ما لبثوا في العذاب المهين قالوا لان الجن كانت تعلم أنها لا تعلم الغيب قبل ذلك وإنما تبينت الانس ذلك من حال الجن

“The verse reads: “…when he fell, the Djinn realized that if they had known what was hidden, they would not have remained in the humiliating punishment.” (34:14) and the reading of the people of the house (a.) is: “…when he fell down, the people realized that if the jinn had known the hidden things, they would not have remained in the humiliating punishment.” They said: “For the djinn knew that they did not know what was hidden from them, and only the people realized the state of the djinn.” [At-Tibyan, Volume 8, pages 381 + 384]

قوله تعالى.. وجاءت سكرة الموت بالحق.. وروي ان أبا بكر وابن مسعود كانا يقرآن وجاءت سكرة الحق بالموت وهي قراءة اهل البيت عليهم السلام

“The verse reads: “…the drunkenness of death came with the truth.” (50:19) and it was reported by Abu Bakr and Abdullah Ibn Mas’ud that they read: “…the drunkenness of truth came with death…” and this is the reading of the people of the house (a.).” [At-Tibyan, Volume 9, Page 362 + 363 + 365]

ثم خاطب النبي صلى الله عليه واله فقال يا ايها النبي جاهد الكفار والمنافقين.. وفي قراءة اهل البيت جاهد الكفار بالمنافقين لانه صلى الله عليه وآله كان يجاهد الكفار وفي عسكره جماعة من المنافقين يقاتلون معه

“On this follows the verse to the Messenger (O Prophet, make an effort against the unbelievers and hypocrites. (66:9) and the reading of the people of the house (a.) reads: “Strive with the hypocrites against the unbelievers.” For the Messenger (s.) made effort (jihad) against the unbelievers, while in his army was a band of hypocrites who went into battle with him.” [At-Tibyan, Volume 10, Page 52]

والمقصود من هذا الكتاب علم معانيه، وفنون أغراضه وأما الكلام في زيادته ونقصانه فمما لا يليق به أيضا، لان الزيادة فيه مجمع على بطلانها والنقصان منه، فالظاهر أيضا من مذهب المسلمين خلافه، وهو الأليق بالصحيح من مذهبنا وهو الذي نصره المرتضى رحمه الله وهو الظاهر في الروايات غير أنه رويت روايات كثيره، من جهة الخاصة والعامة، بنقصان كثير من آي القرآن، ونقل شئ منه من موضع إلى موضع، طريقها الآحاد التي لا توجب علما ولا عملا، والأولى الاعراض عنها، وترك التشاغل بها، لأنه يمكن تأويلها ولو صحت لما كان ذلك طعنا على ما هو موجود بين الدفتين، فان ذلك معلوم صحته، لا يعترضه أحد من الأمة ولا يدفعه

“The purpose of this book is the knowledge of its meanings and its subjects of purpose and as for the word about its addition and omission from it, that belongs to that which is likewise not fitting to it, because there is a consensus about the incorrectness of the addition to it and about the omission from it, likewise from the faith of Muslims the opposite of it is clear and it is the most fitting to what is correct from our faith and it is what Al-Murtada, God have mercy on him, supported and it is what is evident in the traditions. However, many traditions have been reported by the general public and their own circle about the omission of many verses of the Qur’an and the transfer of something from it from one place to another. Their routes are isolated reports (Ahad) that neither impose any knowledge nor action, and it is preferable to turn away from them and refrain from dealing with them, because their interpretation is possible and even if they were true, it would not be a challenge to what is between the two covers of the book, because the correctness of it is known. Neither does anyone from the nation object to it, nor do they reject it.” [At-Tibyan, Vol. 1, p. 3.]