Differences in maṣāḥif al-amṣār

There are many places where one can read about differences between the codices of the main (garrison) cities of the emerging Arab Muslim Empire.
— first ad-Dānī's Muqni fi rasm masahif al-amsar maa kitab al-Naqat,
— GdQ III = Die Geschichte des Korantexts von Gotthelf Berg­sträßer & Otto Pretzl
— in the internet, e.g. www.kuramer.org But tables that do not order the codices by proximity are second best.
Here kuramer's table reordered:

Here here the table I made with Kufa and Basra the other way round:

In this century, or said differently: Since Yasin Dutton's "Red Dots, Green Dots, Yellow Dots and Blue: Some Reflec­tions on the Vocalisation of Early Qur'anic Manu­scripts — Part I / ‮النقط الحمراء والخضراء والصفراء والزرقاء: تٲملات في تشكيل مخطوطات المصحف في عصر مبكر (القسم الٲول)‬" in Journal of Qur'anic Studies Vol. 1, No. 1 (1999), pp. 115-140 we pay more attention to the fact, that in Syria there were two ways of reading and two of marking "end of verse" — and according to some: two codices: Damascus and Ḥomṣ/Ḥimṣ. Cf. Intisar Rabb "Non-Canonical Readings of the Qur'an: Recognition and Authenticity (The Himsī Reading)" in Journal of Qur'anic Studies, 2006
We find an additional lām in 8:6 — for the definite article — not only in manu­scripts
Cambridge University Library: Add. 1125 (BNF Arabe 6140a belongs to the same muṣḥaf)
BL Or 2165 but it is mentioned by Abū Ḥātim Sahl b. Muḥ as-Siǧistānī and al-ʿAsqalānī.
So, Muslim scholars knew of more codices — not mentioned by ad-Dānī because
none of the seven readings canonized by Ibn Muǧāhid are based on them.
see further
[ ص: 271 ] وفي سورة الأنفال في إمام أهل الشام " ما كان للنبي "

عنوان الكتاب: تلخيص الحبير (ط. قرطبة)
المؤلف: ابن حجر العسقلاني؛ أحمد بن علي بن محمد الكناني العسقلاني، أبو الفضل، شهاب الدين، ابن حجر Šihāb ad-Dīn Abū‘l-Faḍl Aḥmad ibn Nūrad-Dīn ʿAlī ibn Muḥammad ibn Ḥaǧar al-ʿAsqalānī 773/1372—852/1449
Talḫīṣ al-Ḥabīr fī Takhrīǧ ar-Rāfiʿī al-Kabīr