As regards the stoning verse, Umar doesnt argue it was part, or should have been part of the Quran. He simply laments that people might forget or neglect the command, precisely because of it not being in the Quran. The mere statement that "I read it" does not indicate he read it as part of the Quran left by the prophet. Some prophetic rulings and prayers were meant to be of temporary application, but they were never meant to be in the Quran, neither temporarily nor in the complete and final version left by the prophet. But anyone could have written those rulings down, just as people recorded non-Quranic utterances of the prophet in his own lifetime.
The fact that Umar remembered the "stoning verse", as well as other companions the likes of Ubay and Zaid bin Thabit, means that it was never lost. It was memorized and preserved, regardless of whether the written copies of it were all destroyed somehow, including the discarded report stating one written copy in Aisha's house was "eaten by a sheep". Umar and other companions could have simply re-introduced it in their own manuscript at least, had it been meant to be in the Quran. But this never occurred, because nobody thought the prophet recited it as part of the Quran. Al Ghamari has rightly observed that what some call the ayat al rajm is not a verse at all, but at most a hadith. When the prophet uttered it, Umar recalls
"I went to the Prophet and I said: Let me write it.” Shu’bah said: It was as if the Prophet disliked that".
In another narration, the Prophet said in response
"I cannot have it written".
This desire of Umar to have it written, does not imply "as part of the Quran". Umar wanted it recorded so it can never be forgotten, which the prophet disliked. The only reason is that it could've gotten confused as a Quran verse. And this is exactly what later occurred with the proponents of abrogation. Some believed that certain statements were temporary Quran verses, that got abrogated once they saw and heard the final and completed Quran left by the prophet. This notion however isnt established by any prophetic saying. Nowhere does the prophet support the theory of abrogation of a Quran verse by another, nor does he hint to it. Other misunderstandings might be due to words of prayers which the prophet recited and that were thought to be Quran verses, until they saw that the prophet did not instruct them to be part of the final version. Even today, in the daily prayers and many other rituals, Muslims recite words that arent from the Quran.
Again, none ever argued that these verses were missing from the Quran which the prophet left, just that they were abrogated. In addition, the prophet did sometimes speak revelation, which he paraphrased and that were never meant to be in the Quran, known later as hadith qudsi. Some early believers might have included them in their personal recitations, just as others would include personal notes in relation to certain passages, and even words of prayers and supplications.
A typical such example is that of Ubayy' ibn Kaab's supposed 2 missing chapters, al-Hafd and al-Khalaa, which were in fact supplications the prophet used to recite and never ordered them written as part of the Quran, neither did Ubayy claim anything of the sort. That later people believed them to be so is no proof of anything. Ubayy was part of the standardization committee under Uthman. Uthman himself is reported to have recited these supposed "lost surahs" as a supplication in his prayers (Musannaf ibn Abi Shayba, n°7032). The prophet allowed, under his watch, for the companions to freely paraphrase, add or substract to certain Quran passages during their supplications. The prophet himself did so, sometimes merging different suras together for supplication
"When Allah’s Messenger (Allah bless him and give him peace) went to his mattress each night, he joined the palms of his hands, then breathed into them and recited into them: “Say: ‘He is Allah, One [qul Huwa'llahu Ahad]!' (Al-Qur'an;112:1), and: “Say: ‘I take refuge with the Lord of the Daybreak [qul a'udhu bi-Rabbil-falaq]!' (Al-Qur'an;113:1), and: “Say: ‘I take refuge with the Lord of humankind [qul a'udhu bi-Rabbi’n-nas]!' (Al-Qur'an;114:1)".
Neither the prophet nor the companions said that these recitals were to be passed on as Quran readings.
Here is another example with sura ikhlas
"Mihjan bin Al-Adra' narrated to him that the Messenger of Allah entered the masjid and there was a man who had finished his prayer and he was reciting the tashahhud. He said: "Allahumma inni as'aluka ya Allah! Bi-annakal-Wahidul-Ahad us-Samad, alladhi lam yalid wa lam yowled, wa lam yakun lahu kufuwan ahad, an taghfirali dhunubi, innaka antal-Ghafurur-Rahim".
The prophet forbade his contemporaries from recording from him anything other than the Quran, precisely to limit or stop this phenomenon
"Do not write down anything of me...whoever writes other thn the Quran should delete it".
This shows that the prophet was reacting to an already existing trend among certain believers. But the consensus of the community, given the mass transmission of the Quran, always prevailed over these marginal opinions.
Another such issue is that of the verse on the 10 sucklings, later reduced to 5 sucklings and finally abrogated shortly before the prophet's death. The abrogation and death of the prophet happened so close to oneanother that some people still were unaware of the final version of the Quran, and were still reciting the abrogated verse. One cannot but wonder how close to his death did this occur considering that the same hadith books say that Gabriel reviewed the entire recitation of the Quran with the prophet twice the year he passed away, without any reported change between the recitations. This contradicts the notion that a Quran containing the abrogated verse was in circulation until very close to his death to the point that some were still reciting the abrogated verse after his death. The simple explanation for such a report would be that, again some people among the vast cluster of tribes spread throughout the peninsula that adopted Islam by the time of the prophet's death, may have confused a ruling never meant to be part of the Quran, neither temporarily nor in the final version, before they were corrected. These individual errors and confusions have nothing to do with the issue of Quran authenticity. The hadith itself says they were corrected in their recital, meaning the true and final Quran left by the prophet was present among the people
"Then, when Allah’s Messenger died these words were among what was recited in the Qur’an"
Another important thing to note is that the compilers of the Quran after the prophet's death, included even verses they deemed abrogated based on the fact that they were part of the final recital they heard from the prophet
"Narrated Ibn Az-Zubair: I said to `Uthman bin `Affan (while he was collecting the Qur'an) regarding the Verse:-- "Those of you who die and leave wives ..." (2.240) "This Verse was abrogated by an other Verse. So why should you write it? (Or leave it in the Qur'an)?" `Uthman said. "O son of my brother! I will not shift anything of it from its place".
Abrogation was thus not a criteria for the compilers, rather the last prophetic recital was. Had the prophet recited what is stated about the 5 sucklings, it would have been integrated in its precisely defined place.
We do not have competing texts that sprung up after the prophet, as was the case with the Judeo-christian scriptures until very late in their finalization process. What is also important to note is that Aisha in that hadith doesnt quote the prophet. She might have been quoting someone else or reporting what some people thought.
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