Which Qira'at (Recitations) are preferred for recitation in prayer?
Chapter on the Description of Prayer
Al-Mughni
Book of Prayer
Primary text
Recitation must conform to the Uthmanic Mushaf (codex). Ahmad preferred the recitation of Nafi' via the path of Isma'il ibn Ja'far, and failing that, the recitation of 'Asim via the path of Abu Bakr ibn 'Ayyash. The recitation of Abu 'Amr ibn al-'Ala' was praised. Recitation according to Uthman's Mushaf is incumbent because the Quran is established through *tawatur* (mass transmission), and recitations outside it lack this establishment, making their status as the Quran unverified. Evidence suggests that the Prophet, peace be upon him, said, "The Quran was revealed with *tafkhim* (emphasis/weightiness)" (reported by Zayd ibn Thabit), and Ibn Abbas stated it was revealed with *tafkhim* and *tathqil* (heaviness). Furthermore, the Prophet commanded 'Umar and Hisham ibn Hakim when they disagreed on recitation to say, "Recite as you have been taught."
Supporting text
The recitations of Hamza and al-Kisai are disliked due to excessive *kasr* (shortening of vowels), *idgham* (assimilation), striving (*takalluf*), and lengthening of the *madd* (vowel elongation). Regarding recitations deviating from Uthman's Mushaf, if one reads a version where the narration is authentic and the chain of transmission (*isnad*) is connected, there are two opinions: one stating the prayer is invalid due to reading what is outside the established text, and the other stating the prayer is valid because the Companions recited these variations during the time of the Prophet and afterwards, and their prayers were unquestionably valid.