which preceded, namely that this text was among what was recited during his time (ṣallá Allāhu ʿalayhi wa-sallam), then it was abrogated and removed. With this, the ḥāfiẓ supported the possibility that I previously favored in interpreting the statement of Abū mentioned earlier under ḥadīth (2907): "We see," and he said: (11/258): "It is certainly among those whose recitation was abrogated, even though its ruling continues." He said: "This possibility is supported by what Abū ʿUbayd narrated in 'Faḍāʾil al-Qurʾān' from the ḥadīth of Abū Mūsá, who said: I recited a sūrah similar to *Barāʾah*, and I memorized from it: 'If the son of Adam had...' (the ḥadīth), and from the ḥadīth of Jābir: 'We used to recite: If the son of Adam had a valley full of wealth, he would love to have another like it' (the ḥadīth)." I said: I did not see this ḥadīth of Jābir in the printed version of 'al-Faḍāʾil' in Lebanon, based on a poorly written manuscript edited by Wahbī al-Ghāwajī, which lacks any noteworthy scholarly verification! If this ḥadīth of Jābir is confirmed, it should be added to the five previously mentioned ḥadīths. In summary, these ḥadīths from these five Companions instill certainty in the soul that the text mentioned therein was Qurʾān that was recited, even in prayer, then it was removed. This fact was unknown to the commentator in 'Musnad Abī Yaʿlá' (4/448) regarding the statement of Ibn ʿAbbās, who was uncertain whether it was Qurʾān or not. He said: "I say: The statement of Ibn ʿAbbās and the ḥadīth of Abū led the enthusiasts of abrogation to say: This ḥadīth was Qurʾān, then it was abrogated by Sūrat al-Takāthur. They say this while knowing that the Qurʾān is only established through tawātur..." And it is clear that he does not differentiate between the Qurʾān preserved between the covers, which requires the mentioned tawātur, and the abrogated recitation like the one we are discussing,