Is there a widely transmitted (mutawatir) recitation of the Quran in a language other than that of Quraish, and what is the ruling on the statement that there is no justification for reciting the Quran in a language other than that of Quraish in this era, except for knowledge and preserving history, not for worship?

There is no specific reading exclusively in the language of Quraish; every reading has taken its share from it. The language of Quraish is what the Noble Qur’an was written in during the era of Uthman -may Allah be pleased with him- as he ordered it to be written in their language because the Qur’an was revealed in it.

Their writing of the Mushaf primarily accommodated the language of Quraish, in addition to other authenticated variant readings. The Mushafs were stripped of diacritical points and vowel marks to encompass the probable aspects from other languages.

Therefore, in every authentic (mutawatir) reading, there is what is not from the language of Quraish, such as differences in grammatical inflection (i'rab), intonation (imalah), assimilation (idgham), and the conditions of the hamza. Consequently, the statement that it is not permissible to recite the Qur’an in our time in other than the language of Quraish has no meaning.