Is the recitation of the verse: "أَنَّ اللَّهَ بَرِيءٌ مِّنَ الْمُشْرِكِينَ ۙ وَرَسُولُهُ ۚ" (that Allah is free from [all relation to] the polytheists and [so is] His Messenger) with a fatḥah on the lām in "rasūluhu," and the recitation of His — Exalted be He — saying: (فَيَوْمَئِذٍ لا يُعَذِّبُ عَذَابَهُ أَحَدٌ وَلا يُوثِقُ وَثَاقَهُ أَحَدٌ) (On that Day, none will punish as He punishes, and none will bind as He binds) by making the verb passive, considered an alteration of the Mus'haf and unlawful, knowing that I recite according to the recitation of Ḥafṣ from 'Āṣim and the Uthmanic script?

The recitation of the Qur’an is an established Sunnah, acquired through direct transmission. No one is permitted to recite except what they have learned from another, who in turn learned it from someone else. It is not permissible to exercise personal judgment or to recite based on individual conviction. The correct recitation is that which has been affirmed by narration and transmission.

As for combining different readings, a person reciting for themselves may do so, provided they are knowledgeable about the readings and that such combining does not lead to tampering with or distorting the words of Allah. For example, one should not recite one word with a certain reading and another word with a different reading if combining them is semantically or linguistically incorrect.

However, some scholars have prohibited the absolute combining of readings. As for the Imam in prayer, he must recite with the reading known to the congregants to avoid confusion and discord. This is because a divergence of hearts regarding the Qur’an necessitates refraining from recitation, in order to unite hearts and prevent mischief.