"Pre-caliphal" meaning the period of early Islam before Muhammad died, or before Uthman made the first Qur'anic codex. And even the Companions of the Prophet (pig's dung be upon him) had major disagreements among themselves (cf. Ali vs Aisha), which of course involved differing interpretations of the Quran and the like, irregardless of "corrections".Firstly I'm not sure what you mean by 'pre-caliphal', the first caliph took power the same year the Prophet (PBUH) died, there is no 'pre-caliphal' period Secondly aren't randos I'm referring to these are people like Mu‘aadh ibn Jabal, Saalim the freed slave of Abu Hudhayfah, Abdullah ibn ‘Umar ibn al-Khattaab and Uqbah ibn ‘Aamir to name a very small number of them who literally learned the Qur'an in its entirety directly from the Prophet (PBUH) himself. There are in fact too many for me to list despite being charitable and restricting myself only to those who were taught directly without contribution from other sahabi and furthermore it is well known that the sahabi would teach one another and yes they did literally actively correct each other's recitation.
You've completely misunderstood my point. What I'm saying is that your argument begins fails even before getting to the point where there's a need to begin discussing the potential for corruption from oral narration.
Apparently I'm supposed to accept that these "degrees of acceptable variation" (never mind the "unacceptable variations" that in all likelihood existed during the same time period) didn't emerge from differing recitations but sprang fully formed into existence from the ether. Or maybe they were invented by Islamic scholars for some unknown purpose.I'm really trying to avoid gish galloping you but you're making it very difficult, here's an article, if you want it explained simply I can do that for you: https://en.wikipedia.org/wiki/Qira'at
It seems that despite all your blubberings and meanderings about "redundant networks" in an attempt to explain away the inherent fallibilities of the human memory, and bringing up various manuscripts as if they prove anything in particular, these variations (which could have only ever come about via changes, alterations, distortions, and even corruptions from a presumably original oral narration) still managed to appear. It's just that later Islamic scholars just accepted them as is and rationalized them.
And here you were talking about "argument begins fails even before getting to the point". Maybe you should reread your own article, much more fully this time, especially this part: https://en.wikipedia.org/wiki/Qira'at#Questions_&_Doubts
I mean, if you take certain fringe theories about Islam's origins...The fact you'd even entertain this is ridiculous. Would you like me to walk you through the reasoning behind that too or can you do it on your own?
But that is ultimately irrelevant. The point is, your argument is fundamentally weak and you're dumb for still adhering to it.