the al-Ḥusainī al-Ḥaddād rasm

The Gizeh 1924 print did not follow Abū Dāʾūd Sulaimān ibn Naǧāḥ's at-Tabyīn li-Hiǧā’ at-Tanzīl,
not Abū ʿAmr ʿUṯmān Ibn Saʿīd ad-Dānī's al-Muqni‘ fī ma‘ri­fat marsūm Maṣā­ḥif ahl al-amṣār
nor the choice/mix of the two by Muḥammad ibn Muḥam­mad al-Kharrāz.

After scrutinizing parts of the text, I guess that he mostly followed the common Maġribian rasm, i.e. only inabout 150 words al-Ḥusainī al-Ḥaddād al-Mālikī choose to write them differently.
Here is an example of a word, for which he choose the Eastern rasm, ad-Dānī's, Indian (& Indonesian), Persian.

The top line is from Hafiz ʿUṯmān the Elder (Büyük Hâfız
Osman Efendi): he has a dot­less yāʾ for /ā/.
His 200 years younger namesake HO Qayišzāde
(Kayışzade) has no letter for it,
nor has Muṣṭafā Naẓīf Qadir­ġalī (Mustafa Nazif Kadır­galı).
Modern Turkish editions strangely have a "normal" yāʾ.
computer set for the State Religious Office
hand written by Hüsyin Kutlu.
al-Muḫallalātī,
and Libyia (Qālūn) follow ad-Dānī.

The Tunisian Republic (Qālūn),
the late 19th century editions
    from Fās (Warš),

the 1931 Warš Alger edition,
the KFC ʿUT Warš edition,
all have an extra alif.
Since the KFE doesn't have it,
the ʿUṯmān Ṭaha editions do not have it either.
Nor do Indian edi­tions‒ here the South African
print from the Waterval Islamic Institute.

Nor Indonesian.
But the Persian calli­grapher Nairizī (here from
the splendid 1965 Arya­Mehr print) has a dotless yāʾ.

For good measure,
five examples from
the Islamic Republik Iran.

As you can see in the middle of my examples, the transmission (Ḥafṣ, Warš, Qālūn) is independent of the spelling. In my German blog there is an other example (it gets bigger when you click it once -- as always in the Blogger).