Why are Qur'anic readings (qira'at) transmitted through solitary narrations (ahad) not relied upon, despite their proven authenticity from the Prophet (peace be upon him), and their occasional divergence from the language or the text? And why have some jurists (fuqaha') relied upon them in deducing rulings if they are not Qur'an? And why is the well-known reading (qira'ah mashhurah) not recited in prayer, despite its authenticity from the Prophet (peace be upon him), its conformity to the language and text, and its widespread fame among reciters?

The recitations whose chain of narration is authentically traced back to the Prophet contain nothing that contradicts the Arabic language. If you have come across anyone among the scholars who mentioned such a thing, please send us their statement. As for not reciting with a well-known recitation, despite its authentic chain of narration, it is because it lacks the condition of tawatur (consecutive transmission), and it might have been abrogated by the final عرضة (review of the Quran with Gabriel). Therefore, a shadhdh (anomalous) recitation is not permissible in prayer or otherwise, because it is not Quran. However, if one recites Surah Al-Fatihah with a shadhdh recitation in prayer, and it does not involve a change in meaning, or an addition or omission of a letter, then their prayer is valid; otherwise, it is not. As for some jurists deriving jurisprudential rulings from these recitations, it is because if their narration is authenticated, they are no less significant than Ahad (solitary) narrations, and they serve as a proof.